This article examines the sexist work experiences of a sample of women lawyers in a mediumsized midwestern city. Specifically, it focuses on reports of discrimination, gender disparagement, and sexual harassment as components of gendered systems that maintain and reinforce inequalities between men and women on the job. The relationships between these experiences, professional role orientation and structural work characteristics are explored. Respondents report lower levels of discrimination at the more visible and legally protected “front door” than on the job. For (...) the most part, private sector employees and those in token positions report higher levels of sexist behavior. Contrary to expectations, those with careerist orientations report more sexual harassment. The interrelations and implications of these findings for women's careers in the law are discussed. (shrink)

A post-Newtonian understanding of matter includes immaterial forces; thus, the concept of ‘physical’ has lost what usefulness it previously had and Cartesian dualism has, consequently, ceased to support a divide between the mental and the physical. A contemporary scientific understanding of mind that goes back at least as far as Priestley in the 18th century, not only includes immaterial components but identifies brain parts in which these components correlate with neural activity. What are we left with? The challenge is no (...) longer to figure out how a physical brain interacts with a nonphysical mind, but to try to unify theories of mind and theories of brain that to date do not share a single property. The challenge is enormous, but at least we can be quite clear about what its nature is, as there is no reason to be distracted by the idea of two distinct substances. In the present volume, many historical perspectives on the mind-body problem are discussed. In what follows, we follow major currents of thought regarding the mind-body problem so that it can be seen how we arrived at the modern conception that it makes sense only to talk about theory unification. (shrink)

ABSTRACT:This essay attempts to provide a useful research agenda for researchers in both strategic managementandbusiness ethics. We motivate this agenda by suggesting that the two fields started with similar interests, diverged, and are beginning to converge again. We then identify several streams that hold particular promise for developing our understanding of the relationship between strategy and ethics: stakeholder theory, managerial discretion, behavioral strategy, strategy as practice, and environmental sustainability.

In recent metaethics, moral realists have advanced a companions-in-guilt argument against moral nihilism. Proponents of this argument hold that the conclusion that there are no categorical normative reasons implies that there are no epistemic reasons. However, if there are no epistemic reasons, there are no epistemic reasons to believe nihilism. Therefore, nihilism is false or no one has epistemic reasons to believe it. While this argument is normally presented as a reply to Mackie, who introduced the term “companions-in-guilt” in his (...) Ethics: Inventing Right and Wrong of 1977, Herbert J. Phillips presented a form of this argument in Ethics in 1940. In this paper, I will discuss Phillips’ version of the companions-in-guilt argument, demonstrate how recent epistemology bears out an important premise of the argument, and compare Phillips’ argument to Derek Parfit’s recent work. (shrink)

Abstract:Work on stakeholder theory has proceeded on a variety of fronts; as Donaldson and Preston (1995) have noted, such work can be parsed into descriptive, instrumental, and normative research streams. In a normative vein, Phillips (1997) has made an argument for a principle of fairness as a means of identifying and adjudicating among stakeholders. In this essay, I propose that a reconstructed principle of fairness can be combined with the idea of consent as outlined in integrative social contract theory (ISCT) (...) to bring about a more normative stakeholder theory that also has ramifications for corporate governance. (shrink)

The standard argument for the incompatibility of determinism and moral responsibility employs the following two premises:A person is morally responsible for what he has done only if he could have done otherwise:A person could have done otherwise only if his action was not causally determined.While premise two has been the focus of an enormous amount of controversy, premise one until recently has remained virtually unchallenged. However, since Harry Frankfurt’s provocative paper in 1969, premise one, which he dubbed the principle of (...) alternate possibilities, has begun to attract its share of the debate. Frankfurt argued that PAP is false and that its falsity undermines the position of those who assert the incompatibility of determinism and moral responsibility. Two previous papers I wrote were devoted in part to showing that Frankfurt’s argument is ineffective; one of those papers also argued that, while PAP is indeed false as it stands, if it is appropriately supplemented, it can continue to serve its traditional role in the determinism-responsibility debate. (shrink)

This paper evaluates three recent attacks on what Harry Frankfurt has called the principle of alternate possibilities (PAP), i.e., the principle that if a person could not have done otherwise he is not morally responsible for what he has done. One critic of PAP argues that, if a person was drawn irresistibly to a drug yet was “altogether delighted with his condition”, he might well be morally responsible even though he could not have done otherwise. A second critic describes circumstances (...) in which, if the agent had failed to perform a certain action, physical forces would have taken effect and caused him to perform that action. Such a person, he argues, may be morally responsible for what he has done even though he could not have done otherwise. I argue that both of the preceding counterexamples fail. The third argument against PAP shows, I maintain, that PAP is not acceptable as it stands; appropriately supplemented, however, it will continue to serve its traditional role in the compatibilist-incompatibilist debate. (shrink)

Trust is a fundamental aspect of the moral treatment of stakeholders within the organization–stakeholder relationship. Stakeholders trust the organization to return benefit or protections from harm commensurate with their contributions or stakes. However, in many situations, the firm holds greater power than the stakeholder and therefore cannot necessarily be trusted to return the aforementioned duty to the stakeholder. Stakeholders must therefore rely on the trustworthiness of the organization to fulfill obligations in accordance to Phillips’ principle of fairness (Business Ethics Quarterly7(1), (...) 1997, 51–66), particularly where low-power stakeholders may not be fully consenting (Van Buren III, Business Ethics Quarterly11(3), 2001, 481–499). The construct of organizational trustworthiness developed herewith is presented as a possible solution to the problem of unfairness in organization–stakeholder relations. While organizational trustworthiness does not create an ethical obligation where none existed before, stakeholders who lack power will likely be treated fairly when organizational trustworthiness is present. (shrink)

In his review of Phillip Grier’s anthology, Dialectic and Contemporary Science, Darrel Christensen expresses his regret that I “did not find occasion… to give more attention… to the sorts of well-informed and pointed criticism that E. McMullin raised.. in ‘Is the Progress of Science Dialectical?’” In that book it would hardly have been possible or appropriate, for me to have done so, because I did not write it, and although the editor invited me to respond to the authors who (...) contributed, Ernan McMullin was not one of them. The paper to which Christensen refers was presented to the first meeting of the Hegel Society of America in 1970, at which I was present; but after so long an interval of time I cannot now remember if or how, I responded to it. So far as my recollection serves, my own paper, although distributed to those attending the meeting, was not read and was not fully discussed. So there may well be some need for taking up Christensen’s challenge, even at this late hour. (shrink)

The Principle that freedom is necessary for moral responsibility has received a variety of explications, but few philosophers have doubted that in some plausible sense it is true. However, two philosophers have recently challenged it using very different but equally ingenious arguments. J.F.M. Hunter has provided the more obviously direct attack in arguing that considerations of freedom as such are in no way relevant to assessments of moral responsibility. Harry Frankfurt has directed his fire at the version of the freedom (...) principle which says that a person is morally responsible for what he has done only if he could have done otherwise. Both Frankfurt and Hunter point out the significance of their arguments for the determinism/moral responsibility debate: if there is no freedom requirement for moral responsibility, then even if determinism threatens freedom, it does not follow that determinism threatens moral responsibility. (shrink)

This paper evaluates three recent attacks on what Harry Frankfurt has called the principle of alternate possibilities (PAP), i.e., the principle that if a person could not have done otherwise he is not morally responsible for what he has done. One critic of PAP argues that, if a person was drawn irresistibly to a drug yet was “altogether delighted with his condition”, he might well be morally responsible even though he could not have done otherwise. A second critic describes circumstances (...) in which, if the agent had failed to perform a certain action, physical forces would have taken effect and caused him to perform that action. Such a person, he argues, may be morally responsible for what he has done even though he could not have done otherwise. I argue that both of the preceding counterexamples fail. The third argument against PAP shows, I maintain, that PAP is not acceptable as it stands; appropriately supplemented, however, it will continue to serve its traditional role in the compatibilist-incompatibilist debate. (shrink)

In 1969 harry frankfurt attacked the principle of alternate possibilities, I.E., The principle that one is morally responsible for what one has done only if one could have done otherwise. The first two parts of this paper offer a supplement to and clarification of that principle; the third part defends the supplemented version of it against three frankfurt arguments; and the fourth comments on a recent discussion of it by michael zimmerman.

Abstract:Work on stakeholder theory has proceeded on a variety of fronts; as Donaldson and Preston (1995) have noted, such work can be parsed into descriptive, instrumental, and normative research streams. In a normative vein, Phillips (1997) has made an argument for a principle of fairness as a means of identifying and adjudicating among stakeholders. In this essay, I propose that a reconstructed principle of fairness can be combined with the idea of consent as outlined in integrative social contract theory (ISCT) (...) to bring about a more normative stakeholder theory that also has ramifications for corporate governance. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:NOTES AND DISCUSSIONS 167 they regard as the Standard of every Thing, and which they will not submit to the superior Light of Revelation?" (p. 21) is the Hume we have come to accept, Hume the philosopher, Hume the foe of superstition and enthusiasm. Indeed, upon reading the Letter it seems that one must ask himself if Hume;s desire for this position--and the financial security it would offer--has not (...) affected his response. We know that in his later life Hume flatly refused to debate the multitude of clergymen who attacked his works. Not even so respectable a philosopher as Thomas Reid could elicit a public response from him. Why then did he reply to a philosophical scoundrel such as Wishart? Of course, one could suggest that Courts and Kames and perhaps others may have urged Hume to this reply in his own interest. But that, to me, is precisely the point: Why so unusual a concern in just this case, and why one which seems to undercut some of what are thought to be Hume's most daring and creative analyses? These are not rhetorical questions, but queries of importance to those who wish to see Hume and his work whole. The Letter ]rom a Gentleman does shed important light on the Treatise. Professor Mossner was quite correct in his surmise. But I believe that it raises more questions than it answers--and for this reason too we are fortunate that it has been added to the Hume bibliography. DAVZDFATE NORTON Edinburgh, Scotland THE HEGELIAN DANTE OF WILLIAM TORREY HARRIS William Torrey Harris is remembered as the foremost American exponent of Hegelianism; as founder of the Philosophical Society (1866); as editor of the Journal of Speculative Philosophy (1867-93); as U.S. Commissioner of Education (1889-1906); and as founder, with Miss Susan E. Blow, of the first permanent public school kindergarten in America. He also gave Melville Dewey the order of the ten subiect classes of his famous book classification system, and was co-founder of the Library Journal. Harris was born in North Killingsly, Connecticut in 1835. He studied at Phillips Andovcr Academy, and at Yale University, from which he withdrew in his junior year to accept a teaching position in St. Louis, Missouri in 1857. In St. Louis he met Henry C. Brockmeyer, a German immigrant and intellectual, and under his influence began a lifelong commitment to the philosophy of Georg Wilhelm Friedrich Hegel. He states that Hegel's philosophy became the center of all his thinking, but he nevertheless ~vent on to study the works of the other great thinkers, including those of Dante Alighieri. In 1883-84 he gave a series of lectures in St. Louis on Dante, and again in 1886 at the Concord School of Philosophy. These lectures were later expanded and published as The Spiritual Sense o] Dante's Divina Commedia, in Boston, by Houghton in 1889, and reissued in 1896. 168 HISTORY OF PHILOSOPHY The form of the Divina Commedia is a massive triadic structure of written words developed by exhaustive repetition of the terza rima. Structurally it is a development of the concept of The Trinity. The reader who knew not a single word of Italian could not escape having the Trinitarian notion hammered into his consciousness. Harris, however, was more concerned with meaning than form, and so he considered the triadic format a relatively trivial matter. Harris uses the Commedia to illustrate by imaginative representation the dialectic of the Holy Trinity to the American Protestant while explaining it with Hegelian logic. In summary he writes, "The doctrine of the divine form, or the self-activity of the absolute, involves the common nature of man and God, or God as divine human. This is the great central truth (of which the doctrine of the Trinity is the symbol) on which all modern civilization is built, and it is its open secret." Dante's Inferno corresponds with Hegel's logical and ontological level, called "Sein," the realm of abstract-unconscious-being-for-another. The Purgatory corresponds with his level "Wesen," the realm of mediated being in which the self is conscious of its being-in-and-for-another... (shrink)

Can architecture help us find our place and way in today's complex world? Can it return individuals to a whole, to a world, to a community? Developing Giedion's claim that contemporary architecture's main task is to interpret a way of life valid for our time, philosopher Karsten Harries answers that architecture should serve a common ethos. But if architecture is to meet that task, it first has to free itself from the dominant formalist approach, and get beyond the notion (...) that its purpose is to produce endless variations of the decorated shed. In a series of cogent and balanced arguments, Harries questions the premises on which architects and theorists have long relied—premises which have contributed to architecture's current identity crisis and marginalization. He first criticizes the aesthetic approach, focusing on the problems of decoration and ornament. He then turns to the language of architecture. If the main task of architecture is indeed interpretation, in just what sense can it be said to speak, and what should it be speaking about? Expanding upon suggestions made by Martin Heidegger, Harries also considers the relationship of building to the idea and meaning of dwelling. Architecture, Harries observes, has a responsibility to community; but its ethical function is inevitably also political. He concludes by examining these seemingly paradoxical functions. (shrink)

Phillip R. Sloan - Performing the Categories: Eighteenth-Century Generation Theory and the Biological Roots of Kant's A Priori - Journal of the History of Philosophy 40:2 Journal of the History of Philosophy 40.2 229-253 Preforming the Categories: Eighteenth-Century Generation Theory and the Biological Roots of Kant's A Priori Phillip R. Sloan Situating Kant's philosophical project in relation to the natural sciences of his day has been of concern to several scholars from both the history of science and the (...) history of philosophy. Historians of philosophy have displayed an expanded awareness of, and interest in, the importance of the scientific context of the period in which Kant carried out his "Copernican" revolution. Most commonly among philosophers, this interest has been analyzed in relation to Kant's concerns with the foundations of mechanics, matter theory, and the epistemology of Newtonian science, with the central text of interest being the Metaphysische Anfangsgründe. On the other hand, historians of philosophy and historians of science, interested in the issues of the third Critique and in the several papers of Kant dealing with biological and anthropological issues, have emphasized the unified nature of Kant's inquiries into the natural sciences, and the importance of his continued interest in the life and human sciences alongside his interests in the foundations of the physical sciences. The effort to understand the unity of Kant's.. (shrink)

A philosophical exploration of the origin and limits of the modern world.

In this chapter, I evaluate various conceptions of distance. Of the two most prominent, one takes distance relations to be intrinsic, the other extrinsic. I recommend pluralism: different conceptions can peacefully coexist as long as each holds sway over a distinct region of logical space. But when one asks which conception holds sway at the actual world, one conception stands out. It is the conception of distance embodied in differential geometry, what I call the Gaussian conception. On this conception, all (...) fundamental facts about distance are “local” facts.” But there is a problem: the Gaussian conception, notwithstanding its mathematical and physical credentials, appears metaphysically suspicious on Humean grounds. In the final section, I suggest that the Gaussian conception can be given a sound metaphysical footing in terms of non-standard analysis. (shrink)

The author draws on his own experience of helping to make and deliver public policy to indicate the wider context in which ethical decisions have to be made: the law, contested interpretations of the law which have to be settled in the courts, and wider political and economic factors. He argues that the concept of respect for the early embryo does have substance because of the strict regulatory regime of the Human Fertilisation and Embryology Authority (HFEA). He considers the arguments (...) that the early embryo ‘[e]njoys the full rights of the human being and should be accorded respect owed to a human being’. He concludes that these arguments are not finally convincing. He also looks at the moral status of the early embryo in Christian tradition and argues that perhaps from the fourth and certainly from the seventh century in the West until 1869, offences against the early embryo were regarded as less serious than offences against the embryo when developed further. For these reasons he concludes that there should be no absolute prohibition against research on an early embryo up to fourteen days. He also looks at recent cases involving pre-implantation diagnosis (PGD) and tissue typing with a view to obtaining matching tissue from an early embryo for a sibling suffering from a life-threatening disease. Although a distinction has been made between what might be licit in the case of a genetic disorder in the sibling but illicit if the disorder is not genetic, he argues that it could be in the best interests of the early embryo, the child that is to be, if in either case if it was selected with a view to matching the tissue of a sibling. (shrink)

Modal sentences of the form "every F might be G" and "some F must be G" have a threefold ambiguity. in addition to the familiar readings "de dicto" and "de re", there is a third reading on which they are examples of the "plural de re": they attribute a modal property to the F's plurally in a way that cannot in general be reduced to an attribution of modal properties to the individual F's. The plural "de re" readings of modal (...) sentences cannot be captured within standard quantified modal logic. I consider various strategies for extending standard quantified modal logic so as to provide analyses of the readings in question. I argue that the ambiguity in question is associated with the scope of the general term 'F'; and that plural quantifiers can be introduced for purposes of representing the scope of a general term. Moreover, plural quantifiers provide the only fully adequate solution that keeps within the framework of quantified modal logic. (shrink)

Phillip Ferreira - Perfectionism and the Common Good: Themes in the Philosophy of T.H. Green - Journal of the History of Philosophy 43:3 Journal of the History of Philosophy 43.3 369-370 David O. Brink. Perfectionism and the Common Good: Themes in the Philosophy of T. H. Green. Oxford: Clarendon Press, 2003. Pp. xiv + 139. Cloth, $27.50. The British idealists have not fared well during the past century. Still, there has been in recent years a renewed interest in the (...) movement's principal figures: F. H. Bradley and T. H. Green. And, while Bradley's polemical style has found a wider audience, Green's work—especially his Principles of Political Obligation—appears to have had the steadier following. Lesser known than Green's political writing, though, is his longer and more difficult Prolegomena to Ethics. And David O. .. (shrink)

: The transplantation of adult human neural stem cells into prenatal non-humans offers an avenue for studying human neural cell development without direct use of human embryos. However, such experiments raise significant ethical concerns about mixing human and nonhuman materials in ways that could result in the development of human-nonhuman chimeras. This paper examines four arguments against such research, the moral taboo, species integrity, "unnaturalness," and human dignity arguments, and finds the last plausible. It argues that the transfer of human (...) brain or retinal stem cells to nonhuman embryos would not result in the development of human-nonhuman chimeras that denigrate human dignity, provided such stem cells are dissociated. The article provides guidelines that set ethical boundaries for conducting such research that are consonant with the requirements of human dignity. (shrink)

One thing this book attempts to show is that Kant's antinomies open a way towards an overcoming of that nihilism that is a corollary of the understanding of reality that presides over our science and technology. But when Harries is speaking of the antinomy of Being he is not so much thinking of Kant, as of Heidegger. Not that Heidegger speaks of an antinomy of Being. But his thinking of Being leads him and will lead those who follow him (...) on his path of thinking into this antinomy. At bottom, however, the author is neither concerned with Heidegger’s nor Kant’s thought. He shows that our thinking inevitably leads us into some version of this antinomy whenever it attempts to grasp reality in toto, without loss. All such attempts will fall short of their goal. And that they do so, Harries claims, is not something to be grudgingly accepted, but embraced as a necessary condition of living a meaningful life. That is why the antinomy of Being matters and should concern us all. (shrink)

Darwin's art collection : the prints, drawings, and photographs Darwin collected in the 1860s and 70s -- Illustrations and illusion : strategies Darwin used in illustrating his books -- Art, experience, and observation : Darwin's knowledge of art history and use of illustration in his books -- Darwin and the passions : how passion manuals informed Darwin's research -- Photography and evolution meet : connections between photography and biology in the 1860s -- Method to their madness : how photography in (...) mental hospitals influenced Darwin -- Laughing and crying : Darwin's quest for pictures of expressive babies -- Darwin's eyes and ears : the artists who guided Darwin's search for pictures -- Darwin's art photographer : Oscar Rejlander, Darwin's favorite photographer -- Rejlander's performances : posing for Darwin's pictures -- Alice, eugenics, and the spirit world : the aftermath of Darwin's experiments. (shrink)

Today, DIY -- do-it-yourself -- describes more than self-taught carpentry. Social media enables DIY citizens to organize and protest in new ways and to repurpose corporate content in order to offer political counternarratives. This book examines the usefulness and limits of DIY citizenship, exploring the diverse forms of political participation and "critical making" that have emerged in recent years. The authors and artists in this collection describe DIY citizens whose activities range from activist fan blogging and video production to knitting (...) and the creation of community gardens. Contributors examine DIY activism, describing new modes of civic engagement that include Harry Potter fan activism and the activities of the Yes Men. They consider DIY making in learning, culture, hacking, and the arts, including do-it-yourself media production and collaborative documentary making. They discuss DIY and design and how citizens can unlock the black box of technological infrastructures to engage and innovate open and participatory critical making. And they explore DIY and media, describing activists' efforts to remake and reimagine media and the public sphere. As these chapters make clear, DIY is characterized by its emphasis on "doing" and making rather than passive consumption. DIY citizens assume active roles as interventionists, makers, hackers, modders, and tinkerers, in pursuit of new forms of engaged and participatory democracy. _Contributors_Mike Ananny, Chris Atton, Alexandra Bal, Megan Boler, Catherine Burwell, Red Chidgey, Andrew Clement, Negin Dahya, Suzanne de Castell, Carl DiSalvo, Kevin Driscoll, Christina Dunbar-Hester, Joseph Ferenbok, Stephanie Fisher, Miki Foster, Stephen Gilbert, Henry Jenkins, Jennifer Jenson, Yasmin B. Kafai, Ann Light, Steve Mann, Joel McKim, Brenda McPhail, Owen McSwiney, Joshua McVeigh-Schultz, Graham Meikle, Emily Rose Michaud, Kate Milberry, Michael Murphy, Jason Nolan, Kate Orton-Johnson, Kylie A. Peppler, David J. Phillips, Karen Pollock, Matt Ratto, Ian Reilly, Rosa Reitsamer, Mandy Rose, Daniela K. Rosner, Yukari Seko, Karen Louise Smith, Lana Swartz, Alex Tichine, Jennette Weber, Elke Zobl. (shrink)

People may have open minds on whether a life-extending drug or technology is going to be developed before their sixties and may strongly desire that development. Do they therefore hope that it occurs? Do they hope for it in the substantive sense of “pinning their hopes” on the development? No, they do not. Hoping for a prospect in that sense certainly presupposes having an open mind on whether it will occur and having a desire for its occurrence. But, more crucially, (...) it means investing the prospect with a characteristic, galvanizing, and orientating role: it involves setting aside doubts about the possible nonoccurrence of the prospect and acting accordingly. This article offers a characterization of hope in that substantive sense and argues both that it can be rational and that it is ubiquitous. (shrink)

It follows from Humean principles of plenitude, I argue, that island universes are possible: physical reality might have 'absolutely isolated' parts. This makes trouble for Lewis's modal realism; but the realist has a way out. First, accept absolute actuality, which is defensible, I argue, on independent grounds. Second, revise the standard analysis of modality: modal operators are 'plural', not 'individual', quantifiers over possible worlds. This solves the problem of island universes and confers three additional benefits: an 'unqualified' principle of compossibility (...) can be accepted; the possibility of nothing can be accommodated; and the identity of indiscernible worlds can be decisively refuted. (shrink)