All past civilizations came to an end for various reasons. We should not assume we are different. Besides the possibility of internal decline, there are threats such as the possibility of nuclear war or a sizable asteroid hitting the earth. While community knowledge of social insects is in their genes, ours is in print computers, etc. Loss of access to this knowledge would be catastrophic for future generations. What might be available would be of little help. In the Dark Ages, (...) monasteries were the guardians of knowledge. We have no equivalent. What is needed is a durable, easily accessible survival manual; it would help restore science as a part our culture and be passed down as an inheritance to future generations. (shrink)

In this paper, we will discuss Peter van Inwagen’s contribution to the epistemological debate about revealed peer disagreement. Roughly, this debate focuses on situations in which at least two participants disagree on a certain proposition based on the same evidence. This leads to the problem of how one should react rationally when peer disagreement is revealed. Van Inwagen, as we will show, discusses four possible reactions, all of which he rejects as unsatisfying. Our proposal will be to point to (...) hidden assumptions in van Inwagen’s reasoning and ask whether he is willing to reject at least one of these to get rid of the problem. In short, our thesis amounts to the following: Of the two epistemological claims, which we call “Weak” and “Full-blown Fallibilism”, van Inwagen cannot simultaneously accept the first and reject the latter, while this is what he seems to suggest. Revealing this potential dilemma for van Inwagen’s position will lead to a more detailed discussion of how “rationality”, “truth”, “evidence” and “justification” interrelate and how a closer look at their relation might help solving the puzzle of revealed peer disagreement. (shrink)

This essay had its beginnings in my desire to reexamine the Arnolfini portrait from the perspective of Giovanna Cenami, the demure young woman who stands beside the cloaked and hated man on the fifteenth-century panel in London. Even though she shares the formal prominence with the man in Jan van Eyck’s unprecedented composition, she has been paid scant attention in the literature on the painting. I anticipated, as I began my work that inspection of the female subject of the panel (...) would, of necessity, amend the authoritative count of the Arnolfini portrait that Panofsky first published in 1934. That narrative, which focused on the event portrayed, had been recited to me by my teachers as an example of interpretive truth; I had committed it to memory as a model of our discipline’s search for meaning. I never dreamed back then that it might be “wrong.” Yet, the material I encountered as I pursued my inquiry into Giovanna’s life contradicted Panofsky’s assumptions on several key points; amendment alone would not do. It seemed necessary for me to challenge the venerable interpretation others were starting to question,4 even though two generations of students, including my own, had learned from it all they thought there was to know about “Jan van Eyck’s Arnolfini Portrait.” 4. See, for example, Peter H. Schabacker, “De Matrimonio ad Morganaticam Conracto: Jan van Eyck’s ‘Arnolfini’ Portrait Reconsidered,” Art Quarterly 35 : 375-98, hereafter abbreviated “DM”; Lucy Freeman Sandler, “The Handclasp in the Arnolfini Wedding: A Manuscript Precedent,” Art Bulletin 66 : 488-91, hereafter abbreviated “H”; and Jan Baptist Bedaux, “The Reality of Symbols: The Question of Disguised Symbolism in Jan van Eyck’s Arnolfini Portrait,” Simiolus 16 : 5-28, hereafter abbreviated “RS.” Linda Seidel, associate professor in the department of art at the University of Chicago, is the author of Songs of Glory , a study of twelfth-century French architectural sculpture. She is currently completing a work on medieval doorway design as an art of entry and pursuing a collaborative project with Michael Camille and Robert Nelson, Medieval Art and Its Audiences. (shrink)

ABSTRACT:We provide a brief history of the business and human rights discourse and scholarship, and an overview of the articles included in the special issue.

ABSTRACT:We provide a brief history of the business and human rights discourse and scholarship, and an overview of the articles included in the special issue.

ABSTRACT:We provide a brief history of the business and human rights discourse and scholarship, and an overview of the articles included in the special issue.

This article is the guest editors’ introduction to the special issue in Business & Society on “SMEs and CSR in Developing Countries.” The special issue includes four original research articles by Hamann, Smith, Tashman, and Marshall; Allet; Egels-Zandén; and Puppim de Oliveira and Jabbour on various aspects of the relationship of small and medium enterprises to corporate social responsibility in developing countries.

Through extensive textual analysis, this book concludes that the prevailing opinion about the nature of modern and contemporary philosophy is wrong. It maintains that almost all modern and contemporary philosophy is deconstructed, secularized, Augustinian theology, not philosophy. The work is divided into eight chapters, a guest Foreword by Herbert I. London notes, bibliography, and an index. Chapter 1 considers Cartesian thought, Hobbes, and Newton. Chapter 2 examines Locke, Berkeley, and Hume. Chapter 3 investigates Lessing and Rousseau. Chapters 4 and (...) 5 treat Kant. Chapters 6 and 7 deal with Hegel. Chapter 8 concludes that a lack of philosophical and historical experience coupled with a widespread inability to read philosophical texts according to the intention of the author causes us to mistake secularized theology for philosophy and is a main cause for the decline of contemporary universities. (shrink)

It is no accident that the book Benjamin wrote as a reader of himself, A Berlin Childhood, also begins with the description of a park, that of the Tiergarten zoo. However great the difference may seem between this collection of short prose pieces and Proust's three-thousand-page novel when viewed from the outside, Benjamin's book illustrates [his] fascination... A sentence in his book points to the central experience of Proust's work: that almost everything childhood was can be withheld from a person (...) for years, suddenly to be offered him anew as if by chance. "Like a mother who holds the new-born infant to her breast without waking it, life proceeds for a long time with the still tender memory of childhood" . Also reminiscent of Proust is the description of the mother who, on evenings when guests are in the house, comes in to see her child only fleetingly to say good night; so, too, is that of the boy attentively listening to the noises which penetrate into his room from the courtyard below and thus from a foreign world. The studied elevation of the newly invented telephone to the level of a mythical object is anticipated in Proust as well. And the relationship to and influence of the earlier work can be demonstrated even in the use of metaphor. But little is gained by this approach, and it would not be easy to refute the objection that such similarities lie in the authors' common raw material: childhood, the fin de siècle epoch, and the attempt to bring them both into the present. Peter Szondi was professor of comparative literature at the Free University of Berlin at the time of his death in 1971. His many influential works include Theorie des modernen Dramas , Versuch über das Tragische , and a five-volume collection of his lectures. Harvey Mendelsohn is the principle translator of the fourteen-volume Dictionary of Scientific Biography; he is currently working on translations of a French commentary on Heraclitus and a selection of Szondi's essays to be published by Yale University Press. (shrink)

Suppose that a sign at the entrance of a hotel reads: “Don’t enter these premises unless you are accompanied by a registered guest”. You see someone who is about to enter, and you tell her: “Don’t enter these premises if you are an unaccompanied registered guest”. She asks why, and you reply: “It follows from what the sign says”. It seems that you made a valid inference from an imperative premise to an imperative conclusion. But it also seems (...) that imperatives cannot be true or false, so what does it mean to say that your inference is valid? It cannot mean that the truth of its premise guarantees the truth of its conclusion. One is thus faced with what is known as “Jørgensen’s dilemma” (Ross 1941: 55-6): it seems that imperative logic cannot exist because logic deals only with entities that, unlike imperatives, can be true or false, but it also seems that imperative logic must exist. It must exist not only because inferences with imperatives can be valid, but also because imperatives (like “Enter” and “Don’t enter”) can be inconsistent with each other, and also because one can apply logical operations to imperatives: “Don’t enter” is the negation of “Enter”, and “Sing or dance” is the disjunction of “Sing” and “Dance”. A standard reaction to this dilemma consists in basing imperative logic on analogues of truth and falsity. For example, the imperative “Don’t enter” is satisfied if you don’t enter and is violated if you enter, and one might say that an inference from an imperative premise to an imperative conclusion is valid exactly if the satisfaction (rather than the truth) of the premise guarantees the satisfaction of the conclusion. But before getting into the details, more needs to be said on what exactly imperatives are. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:diacritics 35.1 (2005) 99-118MuseSearchJournalsThis JournalContents[Access article in PDF]Klossowski's AlternativePeter CanningThe sympathy that binds friends together into an extended family (a socius or community of allies), countering the impulse to tear each other apart, stops at the gate where the stranger is received with courtesy or turned away. Is it safe to let the other in, past the frontier of my territory, my extended Self? An ancient Greek proverb says (...) that "a friend is a second self"—which echoes the reversible sense of the word guest in ancient Indo-European languages (*hosti-pets-, "guest-master"), which continues into modern French hôte, "host" or "guest." This reciprocity actualizes the inclusive "or": one is guest or host in a reciprocal relation of hospitality. The friend is another self in that each becomes master of the other's house when received by the other as guest. Nor is the relation of hospitality limited to friendship; for according to an archaic tradition the Other, the "stranger sent from god" (as Homer says) is also to be received as guest-master of one's house.These are mythic and etymological conditions, probably idealized and in any case obsolete—what does the archaic institution of hospitality (supposing it was ever practiced in its ideal form) have to do with the crisis of social relation today?In what follows I propose an extended Klossowskian response to this question. But as a preliminary abbreviation let us turn the question around: is any social relation, today or any other day, even possible without passing through—or holding open—the moment of hospitality, of reception of the other, friend or stranger?When I let the other cross my threshold and penetrate the precinct of my home, my family, my own and proper extension of Self, when I give him my friendship and trust, it is then he becomes dangerous to me.1 Menelaus gave Paris his trust as an honored guest, whereupon his guest-friend abducted his wife, instigating the Trojan War.What is the psychic situation conditioned by receiving the other inside my Self? Taken literally, topologically, it is that the other as stranger becomes a part of me, inside me, that is, outside my control. What is inside and what is out, who is me and who is not-me? What and where is the psyche; what is its topology? Does it have an interior and exterior separated by a border between? "To see in the human soul a place [lieu, locus]—no longer to regard the human person otherwise than cohabited by the powers that can take possession of it: exterior powers, autonomous, those evoked by the Gospel—the ornate house that awaits the visit of demons and which, visited, is the parable [End Page 99] of the soul of each among us; this mental topology... the pathos itself [being] only a topos" [Monnoyer 35].Psyche and home are not only analogous or parabolic but the same situation, the same structure. Hospitality is a practice of that patho-logical identity, and a parable of psyche as locus of the Other.* * *Preliminary to entering further into this topic, it is necessary to raise another Klossowskian problem, of equal urgency (and intersecting that of hospitality): the place of perversion.Rather than take space to justify Klossowski's numerous equivocal apologias for the "singular case" of Sade (or Nietzsche),2 theorist of perversion, rhetorician, metteur en scène anxious to infect others with his unspeakable visions (demonic forms of perversion itself) and provoke them to institute the secret cult and practice of his theories—let us take up directly the matter of a definition: what is perversion? More to the point: what is its logic?Freud derives perversion from narcissism: to take one's own body as the object of the drive (or as object of desire), that is, as the object of eros and thanatos, self-love and self-destruction. But all drive passes by way of this loop from the body to itself—to the point that it becomes a question of how one is ever to get... (shrink)

Physician Assisted Suicide is illegal in Rhode Island. The Lila Manfield Sapinsley Compassionate Care Act would make PAS legal if passed into law and it was reintroduced in 2021 in the General Assembly of Rhode Island. This guest editorial was published in The Rhode Island Catholic in Newport, Rhode Island, on May 20, 2021.

He was about five feet eight inches tall, rather thin, and for the last thirty or so years of his life sported a bushy beard and moustache, fashionable for the time. His pleasing low-pitched voice, ideal for conversation, did not carry well to large audiences, and although he was much in demand as a public speaker he rarely spoke from the floor at faculty or professional meetings. As a young man, within the family or with close friends, he was frequently (...) the source and centre of fun, vying with his father in devising practical jokes or in generating lively argument. Like his father he was the victim of his moods, and his own wife and children had much to contend with; typically, he assigned the hour of his evening meal to student consultation, and would refuse to see invited guests if he suddenly felt antisocial. He hated what he called ‘loutish’ informality in dress, and the American way of eating boiled eggs; he loved bright neckties, animals and hill walking. He had no exotic tastes in food, avoided tea and coffee, and drank no alcohol—one of his brothers became an alcoholic, like their father in his younger days. From his early twenties until the end of his life he experienced, and perhaps savoured, a series of physical and mental depressions; remarkably, so did his father, his four brothers, and even more dramatically, his sister. (shrink)

He was about five feet eight inches tall, rather thin, and for the last thirty or so years of his life sported a bushy beard and moustache, fashionable for the time. His pleasing low-pitched voice, ideal for conversation, did not carry well to large audiences, and although he was much in demand as a public speaker he rarely spoke from the floor at faculty or professional meetings. As a young man, within the family or with close friends, he was frequently (...) the source and centre of fun, vying with his father in devising practical jokes or in generating lively argument. Like his father he was the victim of his moods, and his own wife and children had much to contend with; typically, he assigned the hour of his evening meal to student consultation, and would refuse to see invited guests if he suddenly felt antisocial. He hated what he called ‘loutish’ informality in dress, and the American way of eating boiled eggs; he loved bright neckties, animals and hill walking. He had no exotic tastes in food, avoided tea and coffee, and drank no alcohol—one of his brothers became an alcoholic, like their father in his younger days. From his early twenties until the end of his life he experienced, and perhaps savoured, a series of physical and mental depressions; remarkably, so did his father, his four brothers, and even more dramatically, his sister. (shrink)

Globally, corporate social responsibility (CSR) needs to find its sustainable development via the recognition of tangible benefits that CSR will bring to organizations and their stakeholders. The less tangible but likely most important benefit lies in the continual improved leadership and management quality emerging from organizations investing in CSR. Companies’ failure to act in a CSR way and the lack of wise leadership and quality management is a dominant root factor in the past scandals and financial crisis. Looking at current (...) interactions between Chinese companies and their various influencing environmental, society and government (ESG) factors, many of the motivational drivers for Western companies to invest in CSR are today still being challenged here based on China’s market specifics. More rapid development of the regulatory framework with adequate enforcement resources, as well as incorporation of CSR “value” education at universities can accelerate this needed development. In the short term, foreign companies as “guests” of China should also be a catalyst as role models. Apart from a foreign investor’s actions, it is equally important to acknowledge and address local China challenges remaining to provide the right climate for a foreign company’s CSR programs to be successfully executed here. The world is at a cross roads of a new value-based leadership paradigm. With global interdependence accelerating and hence, management and leadership complexity expanding, there is a need for a new leadership model, bringing “common wisdom” more pronounced to the forefront, arising from a renewed focus and strengthening of an aligned set of values between family, society, and corporate life. China’s unique demographic challenges and economic progress provide a fertile environment to lead the world in this development. (shrink)

Traditional epistemology is haunted by the spectre of scepticism. Yet the more pressing concern in the contemporary intellectual scene must surely be relativism rather than scepticism. This has been the case in the history and philosophy of science since the work of Thomas Kuhn and Paul Feyerabend, to say nothing of the emergence of the sociology of scientific knowledge. In Epistemic Relativism: A Constructive Critique, Markus Seidel comes firmly to grips with this modern spectre. Though Seidel devotes attention (...) to other forms of relativism, the primary focus of the book is epistemic relativism, which he understands to be relativism about epistemic justification. Relativist or relativist-tending authors such as Kuhn, Nelson Goodman, Martin Kusch, Richard Rorty and Peter Winch receive some discussion . But Seidel takes as his main relativist target the work of the founding figures of the Edinburgh “strong programme”, Barry Barnes and David Bloor. While .. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Disturbances and Dislocations: Understanding Teaching and Learning Experiences in Indigenous Australian Women’s Music and DanceSarah H. WattsElizabeth Mackinlay. Disturbances and Dislocations: Understanding Teaching and Learning Experiences in Indigenous Australian Women’s Music and Dance (Bern: Peter Lang, 2007).Elizabeth Mackinlay, a lecturer in the Aboriginal and Torres Strait Islander Studies Unit at the University of Queensland, documents her unique pedagogical approaches and ways of thinking about the teaching and (...) learning of music and dance in her book, Disturbances and Dislocations: Understanding Teaching and Learning Experiences in Indigenous Australian Women’s Music and Dance. A university-level anthropology course dealing with the music and dance traditions of Australia’s Yanyuwa women was the setting for this “ethnographic case study” (p. 17). Through this course, Mackinlay sought to help students connect Indigenous Australian performance practices to social and political issues while fostering awareness of gender issues and learning processes within Indigenous Australian music and dance performance contexts. These objectives were met through a distinctive approach—by disposing of the strict lecture class format and bringing the field into the classroom. Disturbances and Dislocations documents the experiences of Mackinlay, her students, and several Yanyuwa women who come together as part of the course to engage in hands-on, authentic music and dance exchanges that bring the Yanyuwa women’s voices to the fore. [End Page 90]From the very beginning of the book, Mackinlay highlights her unique point of view as author of this work. She is a “white, middle class, educated woman” (p. 15) researching the experiences of and teaching university-level courses relating to Indigenous Australian and Torres Strait Islander peoples, a cultural background that is not her own. She is a political, educational, and ethnic outsider to the groups of peoples she studies. The wife of an Aboriginal man and mother to Aboriginal children, she is afforded links to the Yanyuwa people that provide her with a measure of status as a family member within the community. The dichotomy of being at once an insider and an outsider in the Yanyuwa community lends a fascinating level of complexity to Mackinlay’s exploration and analysis of the presence and impact of Yanyuwa culture-bearers in her classroom. The warmth, honesty, and openness with which she addresses her unique role in this learning exchange is engaging to the reader, and allows her personal situation to add humanity and life to the words on the page.The eight-chapter book commences with an introductory section that reflects upon her personal experiences in engaging in scholarship relating to Indigenous Australian issues. Additionally, the reader is introduced to the site of the ethnography, her classroom, in which her personal and professional lives intertwine. The next chapter further establishes the context of the ethnography by discussing a pilot project that laid foundations for the main study presented in the book. In this 1999 pilot project, a group of Mackinlay’s students, largely white women, participated in hands-on music and dance workshops under the guidance of Mackinlay and several Yanyuwa women. Student responses from this pilot project indicated that they felt awkward at times, but valued the time spent with the Yanyuwa guests and wished for more of these types of class sessions. Mackinlay determined that this cultural exchange could be even richer if more class time could be dedicated to it, an important observation for her own work, and also for others who seek to furnish cultural encounters for students.The fourth chapter delves into a theoretical discussion of the meanings of the inclusion of the study of Aboriginal and Torres Strait Islander peoples in contemporary classroom settings. Issues of political positioning, representation of Indigenous voices, identity, and “speaking from and of in-between spaces” (p. 64) as one with a foothold in both white and Indigenous worlds are all addressed, engaging the reader in Mackinaly’s own complex journey of coming to terms with her own teaching and scholarly pursuits. It is refreshing to the reader that Mackinlay acknowledges her unique viewpoint as facilitator of this course and this research study. While she is an authority in this realm, she highlights her own backgrounds and biases, her individual lens... (shrink)

(2011). Why Foucault? New directions in educational research – Edited by Peters, M. A. & Besley, A. C. Educational Philosophy and Theory: Vol. 43, Philosophical Perspectives on Cosmopolitanism and Education. Guest Editors: Klas Roth and Nicholas C. Burbules, pp. 313-314.

The idea of human cruelty to animals so consumes novelist Elizabeth Costello in her later years that she can no longer look another person in the eye: humans, especially meat-eating ones, seem to her to be conspirators in a crime of stupefying magnitude taking place on farms and in slaughterhouses, factories, and laboratories across the world. Costello's son, a physics professor, admires her literary achievements, but dreads his mother’s lecturing on animal rights at the college where he teaches. His colleagues (...) resist her argument that human reason is overrated and that the inability to reason does not diminish the value of life; his wife denounces his mother’s vegetarianism as a form of moral superiority. At the dinner that follows her first lecture, the guests confront Costello with a range of sympathetic and skeptical reactions to issues of animal rights, touching on broad philosophical, anthropological, and religious perspectives. Painfully for her son, Elizabeth Costello seems offensive and flaky, but—dare he admit it?—strangely on target. In this landmark book, Nobel Prize–winning writer J. M. Coetzee uses fiction to present a powerfully moving discussion of animal rights in all their complexity. He draws us into Elizabeth Costello’s own sense of mortality, her compassion for animals, and her alienation from humans, even from her own family. In his fable, presented as a Tanner Lecture sponsored by the University Center for Human Values at Princeton University, Coetzee immerses us in a drama reflecting the real-life situation at hand: a writer delivering a lecture on an emotionally charged issue at a prestigious university. Literature, philosophy, performance, and deep human conviction—Coetzee brings all these elements into play. As in the story of Elizabeth Costello, the Tanner Lecture is followed by responses treating the reader to a variety of perspectives, delivered by leading thinkers in different fields. Coetzee’s text is accompanied by an introduction by political philosopher Amy Gutmann and responsive essays by religion scholar Wendy Doniger, primatologist Barbara Smuts, literary theorist Marjorie Garber, and moral philosopher Peter Singer, author of Animal Liberation. Together the lecture-fable and the essays explore the palpable social consequences of uncompromising moral conflict and confrontation. (shrink)

The purpose of this article is to develop a conception of death with dignity and to examine whether it is vulnerable to the sort of criticisms that have been made of other conceptions. In this conception “death” is taken to apply to the process of dying; “dignity” is taken to be something that attaches to people because of their personal qualities. In particular, someone lives with dignity if they live well (in accordance with reason, as Aristotle would see it). It (...) follows that health care professionals cannot confer on patients either dignity or death with dignity. They can, however, attempt to ensure that the patient dies without indignity. Indignities are affronts to human dignity, and include such things as serious pain and the exclusion of patients from involvement in decisions about their lives and deaths. This fairly modest conception of death with dignity avoids the traps of being overly subjective or of viewing the sick and helpless as “undignified”. (shrink)

[1] The rise of modern paganism.--v. 2. The science of freedom.

The historian Ibn Khaldūn (d. 1406) is most often treated by historians of philosophy as part of the story of political philosophy in the Islamic world. While this is perfectly legitimate, it may be misleading when it comes to the question of the method he proposes for the historian. This paper argues that that method is in fact based on a different branch of (Aristotelian) science: natural philosophy. After rendering this proposition initially plausible by noting frequent references to "nature" in (...) the _Muqaddima_, the paper discusses a number of parallels between natural philosophy and history as Ibn Khaldūn conceives it. Ultimately it is suggested that this method is legitimated insofar as history is for Ibn Khaldūn a study of human nature. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Ohio HegeliansDenys P. LeightonSelected and introduced by James A. Good. The Ohio Hegelians. Bristol, UK: Thoemmes Continuum, 2005. Volume I: Peter Kaufmann, The Temple of Truth (1858). Volume II: Moncure D. Conway, The Earthward Pilgrimage (1870). Volume III: J. B. Stallo, The Concepts and Theories of Modern Physics (2nd ed., 1884).This collection of facsimile reprints prepared by James A. Good is one of the newest contributions (...) to the series 'History of American Thought' published by Thoemmes Continuum. Good has already made significant contributions to study of the history of American philosophy and 'thought' by editing for the same series a reprint edition of the Journal of Speculative Philosophy, 1867–1893 (22 volumes, 2002) and co-editing, with Michael DeArmey, a selection of writings by the St. Louis Hegelians (3 volumes, 2001). The latter constitutes very nearly a subset of the former. The acknowledged leader of the 'St. Louis Movement' from 1858 until the late 1870s was William Torrey Harris (1835–1909), who edited the Journal of Speculative Philosophy during the entire period of its publication. JSP predated Mind in England by nearly ten years and was the first specialized venue in the [End Page 445] Anglo-American world for serial publication of scholarly writing on philosophical issues. It also featured original writing on arts and literature, education, and theology, as well as some of the first translations into English of works by J. G. Fichte, F. Froebel, F. A. Trendelenburg and K. Rosenkranz. In addition to publishing work by North American and European thinkers who have by now—perhaps predictably—fallen from scholarly view, JSP featured writing by G. Stanley Hall, William James, C. S. Peirce, Josiah Royce, John Watson and John Dewey.There is a general historical rationale for Good's compilation of ostensibly significant writings by men collectively dubbed by Loyd Easton—with genuflection to the better-known St. Louis Idealists—'the Ohio Hegelians'.1 Yet, as I shall elaborate, the criteria of selection of documents for this collection are somewhat puzzling. Easton grouped under the label 'Ohio Hegelians' Peter Kaufmann (1800–1869), August Willich (1810–1878), John Bernhard Stallo (1823–1900) and Moncure Daniel Conway (1832–1907), while nevertheless denying that they formed a distinctive school of Hegelian philosophy. The most obviously Hegelian among them was Willich, a radical democratic journalist and agitator who features prominently in the complex history of 'Left Hegelianism' and early Marxism. However, Good has decided not to include Willich's writings in this collection, reasoning that his journalistic writings and ephemera 'do not lend themselves... readily to a collection of philosophical works' ('Introduction', p. v). Neither were all the items Good selected for the aforementioned collections of a strictly philosophical nature (whatever that might mean), so one wonders why Willich's Hegelian writings were left out here. It is somewhat curious that Good should include here The Earthward Pilgrimage (1870) by Conway, a Virginian by birth, who, after alienating his Unitarian congregation in Washington, DC by his strongly abolitionist sentiments, was appointed in 1856 to a pastorate at the First Congregational Church in Cincinnati. This 'Ohioan' left the state and the country by 1863 and was thereafter more directly associated with English intellectual life. For most of the period 1864–1897 Conway presided over the undenominational South Place Chapel in London (subsequently, the South Place Ethical Society), which literally served as a pulpit for many guest speakers expressing forms of religious and political radicalism (e.g., agnosticism, 'secularism', republicanism, producer and consumer co-operation). There are few direct references in Conway's The Earthward Pilgrimage to his American experiences. Easton's reason for including Conway among these Ohioans was that Conway had interacted closely in Cincinnati with Willich and Stallo after 1856, when all were enthusiastic supporters of the Republican, 'free-soil' candidate for President, John C. Fremont.Of Peter Kaufmann, author of The Temple of Truth (1858), something will be said in due course, but Stallo became the most un-Hegelian of the Ohio Hegelians. In his Preface to the first edition of The Concepts and Theories of Modern Physics (1881)—the second edition is the one included in Good's [End Page 446] compilation... (shrink)

This introduction is part of the special issue ‘ Self-knowledge in perspective’ guest edited by Fleur Jongepier and Derek Strijbos. // Papers included in the special issue: Transparency, expression, and self-knowledge Dorit Bar-On -/- Self-knowledge and communication Johannes Roessler -/- First-person privilege, judgment, and avowal Kateryna Samoilova -/- Self-knowledge about attitudes: rationalism meets interpretation Franz Knappik -/- How do you know that you settled a question? Tillmann Vierkant -/- On knowing one’s own resistant beliefs Cristina Borgoni -/- Self-knowledge and (...) imagination Peter Langland-Hassan -/- Transparent emotions? A critical analysis of Moran’s transparency claim Naomi Kloosterboer -/- Mind-making practices: the social infrastructure of self-knowing agency and responsibility Victoria McGeer -/- Pluralistic folk psychology and varieties of self-knowledge : an exploration Kristin Andrews -/-. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Ohio HegeliansDenys P. LeightonSelected and introduced by James A. Good. The Ohio Hegelians. Bristol, UK: Thoemmes Continuum, 2005. Volume I: Peter Kaufmann, The Temple of Truth (1858). Volume II: Moncure D. Conway, The Earthward Pilgrimage (1870). Volume III: J. B. Stallo, The Concepts and Theories of Modern Physics (2nd ed., 1884).This collection of facsimile reprints prepared by James A. Good is one of the newest contributions (...) to the series 'History of American Thought' published by Thoemmes Continuum. Good has already made significant contributions to study of the history of American philosophy and 'thought' by editing for the same series a reprint edition of the Journal of Speculative Philosophy, 1867–1893 (22 volumes, 2002) and co-editing, with Michael DeArmey, a selection of writings by the St. Louis Hegelians (3 volumes, 2001). The latter constitutes very nearly a subset of the former. The acknowledged leader of the 'St. Louis Movement' from 1858 until the late 1870s was William Torrey Harris (1835–1909), who edited the Journal of Speculative Philosophy during the entire period of its publication. JSP predated Mind in England by nearly ten years and was the first specialized venue in the [End Page 445] Anglo-American world for serial publication of scholarly writing on philosophical issues. It also featured original writing on arts and literature, education, and theology, as well as some of the first translations into English of works by J. G. Fichte, F. Froebel, F. A. Trendelenburg and K. Rosenkranz. In addition to publishing work by North American and European thinkers who have by now—perhaps predictably—fallen from scholarly view, JSP featured writing by G. Stanley Hall, William James, C. S. Peirce, Josiah Royce, John Watson and John Dewey.There is a general historical rationale for Good's compilation of ostensibly significant writings by men collectively dubbed by Loyd Easton—with genuflection to the better-known St. Louis Idealists—'the Ohio Hegelians'.1 Yet, as I shall elaborate, the criteria of selection of documents for this collection are somewhat puzzling. Easton grouped under the label 'Ohio Hegelians' Peter Kaufmann (1800–1869), August Willich (1810–1878), John Bernhard Stallo (1823–1900) and Moncure Daniel Conway (1832–1907), while nevertheless denying that they formed a distinctive school of Hegelian philosophy. The most obviously Hegelian among them was Willich, a radical democratic journalist and agitator who features prominently in the complex history of 'Left Hegelianism' and early Marxism. However, Good has decided not to include Willich's writings in this collection, reasoning that his journalistic writings and ephemera 'do not lend themselves... readily to a collection of philosophical works' ('Introduction', p. v). Neither were all the items Good selected for the aforementioned collections of a strictly philosophical nature (whatever that might mean), so one wonders why Willich's Hegelian writings were left out here. It is somewhat curious that Good should include here The Earthward Pilgrimage (1870) by Conway, a Virginian by birth, who, after alienating his Unitarian congregation in Washington, DC by his strongly abolitionist sentiments, was appointed in 1856 to a pastorate at the First Congregational Church in Cincinnati. This 'Ohioan' left the state and the country by 1863 and was thereafter more directly associated with English intellectual life. For most of the period 1864–1897 Conway presided over the undenominational South Place Chapel in London (subsequently, the South Place Ethical Society), which literally served as a pulpit for many guest speakers expressing forms of religious and political radicalism (e.g., agnosticism, 'secularism', republicanism, producer and consumer co-operation). There are few direct references in Conway's The Earthward Pilgrimage to his American experiences. Easton's reason for including Conway among these Ohioans was that Conway had interacted closely in Cincinnati with Willich and Stallo after 1856, when all were enthusiastic supporters of the Republican, 'free-soil' candidate for President, John C. Fremont.Of Peter Kaufmann, author of The Temple of Truth (1858), something will be said in due course, but Stallo became the most un-Hegelian of the Ohio Hegelians. In his Preface to the first edition of The Concepts and Theories of Modern Physics (1881)—the second edition is the one included in Good's [End Page 446] compilation... (shrink)

Designed to fill a large gap in American philosophy scholarship, this bibliography covers the first four decades of the pragmatic movement. It references most of the philosophical works by the twelve major figures of pragmatism: Charles S. Peirce, William James, John Dewey, George H. Mead, F.C.S. Schiller, Giovanni Papini, Giovanni Vailati, Guiseppe Prezzolini, Mario Calderoni, A.W. Moore, John E. Boodin, and C.I. Lewis. It also includes writings of dozens of minor pragmatic writers, along with those by commentators and critics of (...) pragmatism. It encompasses literature not only concerning pragmatism as an alliance of philosophical theories of meaning, inquiry, belief, knowledge, logic, truth, ontology, value, and morality, but also as an intellectual and cultural force impacting art, literature, education, the social and natural sciences, religion, and politics. This bibliography contains 2,794 main entries and more than 2,000 additional references, organized by year of publication. 2,101 of the references include annotation. Its international scope is focused on writings in English, French, German, and Italian, though many other languages are also represented. Peter H. Hare contributed the Guest Preface. The introduction contains an historical orientation to pragmatism and guides to recent studies of pragmatic figures. This work is extensively cross-referenced, and it has exhaustive and lengthy author and subject indexes. (shrink)

In 1972, I created the new field of clinical medical ethics (CME) in the Department of Medicine at the University of Chicago. In my view, CME is an intrinsic part of medicine and is not a branch of bioethics or philosophical ethics or legal ethics. The relationship of patients with medically trained and licensed clinicians is at the very heart of CME. CME must be practiced and applied not by nonclinical bioethicists, but rather by licensed clinicians in their routine, daily (...) encounters with inpatients and outpatients. CME addresses many clinical issues such as truth-telling, informed consent, confidentiality, surrogate decision making, and end-of-life care, while also encouraging personal, humane, and compassionate interactions between experienced clinicians and patients.The goals of CME are to improve patient care and outcomes by helping physicians and other health professionals Clinical Medical Ethics: Its History and Contributions to American Medicine Mark Siegler, Guest Editor identify and respond to clinical-ethical challenges that arise in the ordinary care of patients. As Edmund Pellegrino, Peter A. Singer, and I wrote in the first issue of The Journal of Clinical Ethics, 30 years ago: “The central goal of CME is to improve the quality of patient care by identifying, analyzing, and contributing to the resolution of ethical problems that arise in the routine practice of clinical medicine.” Similar to cardiology and oncology consultations, ethics consultations are a small component of a much larger field, and the process of consultations is certainly not at the core of cardiology or oncology or CME.In this article, I intend to discuss the origins of the field of CME, its goals and methods, the relationship between the broad field of CME and the much narrower practice of ethics consultation, the contributions of the MacLean Center at the University of Chicago in developing the field of CME, and, finally, how CME has improved the practice of medicine in the United States. (shrink)