This article investigates journalists? attitudes regarding the interface between the craft's commitment to detached observation when covering the news and the perhaps equally compelling drive to assist other human beings in need at the scene of a life?threatening newsworthy incident. Also examined is the journalistic attitude toward the propriety of incorporating relevant ?good Samaritan?; provisions in existing codes of ethics and policy statements as exceptions to the primary goal of detached observation. While journalists generally are in agreement that they have (...) a responsibility to help others in need, these same journalists are reluctant to see provisions codifying this position included in written codes of ethics. It is suggested, however, that a properly written clause outlining appropriate journalist intervention in life?saving acts would be beneficial, and a model provision is proposed. (shrink)

This paper argues that there are still clues in the ideas of Ralph Cudworth that enable us to develop a philosophical concept of God capable of addressing many of the perplexities of our own time. The association of love with the ultimately real emerges in Cudworth as a viable philosophical idea. It is argued further that the only successful idealist philosophy of religion is one which makes goodness paramount, and that only its concrete manifestation as love can make the (...) notion of God intelligible, as can be seen today in the works of Jean-Luc Marion. Résumé On tente de démontrer ici que les idées de Ralph Cudworth permettent de développer un concept philosophique de Dieu qui répond à plusieurs des perplexités de notre temps. L’association de l’amour et du réel ultime s’avère chez Cudworth une idée philosophique viable. Il y a lieu de se demander si la seule philosophie de la religion idéaliste réussie ne serait pas celle qui accorde la primauté au bien, et si ce n’est sa manifestation concrète comme amour qui seule puisse rendre intelligible le concept de Dieu, comme on le voit aujourd’hui dans l’oeuvre de Jean-Luc Marion. (shrink)

Iris Marion Young (1949-2006) was one of the most influential and innovative political theorists of her generation who had a significant impact on a wide range of topics such as democratic theory, feminist theory, and justice. She bridged many longstanding divides among political theorists, engaging in Continental and critical theory, but also insisting on the importance of normative argument: her corpus stands as a testament to the fruitfulness of engaging in both abstract theory and the 'real world' of everyday (...) politics. This volume spans the several decades of her work, illustrating her intellectual development over time through three major areas of innovation: Gender: Maintaining that gender is both conceptually and politically meaningful, Young theorized gender in terms of structures that, in combination, position different people we call "women" in different ways, such that some women have some structures in common, without all women sharing all gendered structures in common. Justice: Young’s early writings on a critical theory of justice evolved in her later and posthumously published works where she developed an account of justice that brought together her theorization of structure with her concern to respond to contemporary claims of injustice. The Politics of Difference: Young rejected universal and abstract theories of justice and maintained that justice instead required attending to the experiences of people marked by difference. This volume will prove useful to scholars and students working in the fields of critical and political theory, feminist theory, international law and public diplomacy. (shrink)

Fifty-seven outstanding black-and-white photographs from the central California coast and Sierra reflect the author's special relationship with the coastline of California, as well as capture vivid images from the deserts of California and the Southwest.

Johann Gottfried Herder (1744-1803) gilt weithin als Autor des literarischen Sturm und Drang bzw. der philosophischen und theologischen Spataufklarung. Dass er jedoch auf vielen Gebieten die Klassische Deutsche Philosophie massgeblich beeinflusste, wird eher selten in den Blick genommen. Der Band untersucht dieses sowohl kritische als auch affirmative Rezeptionsverhaltnis Kants, Schellings, Schlegels, Humboldts oder Hegels zu Herder auf den Gebieten der Geschichtsphilosophie, der Metaphysik, der Ethik und Politik sowie der Asthetik und Anthropologie. - Mit Beitragen von Andreas Arndt, Manfred Baum, Christoph (...) Binkelmann, Martin Bondeli, Nigel De Souza, Stefan Greif, Andree Hahmann, Cornelia Klinger, Christian Krijnen, Stephan Nachtsheim, Angelica Nuzzo, Ludger Roth, Gideon Stiening, Violetta Stolz und Gunter Zoller. (shrink)

Ralph Cudworths Predigt vor dem ehrwürdigen Unterhaus von 1647 enthält im Geiste des philosophischen Denkens des Origenes einen entschlossenen Appell zu doktrinärer Weite und religiöser Toleranz. Die Beiträge des vorliegenden Bandes interpretieren dieses wegweisende Dokument des Cambridger Origenismus im Kontext der politischen und kirchlichen Wirren des Englischen Bürgerkriegs. Neben dem behutsam modernisierten englischen Text und der ersten deutschen Übersetzung bietet der Band weitere Briefe und Gedichte des jungen Cudworth sowie eine Predigt aus dem Jahre 1664. Diese Texte sind eindringliche (...) Dokumente seiner platonisch-origeneischen "Philosophie der Religion" und des von ihm propagierten irenischen Christentums der Innerlichkeit in einem praktischen Ethos universaler Liebe. (shrink)

While many 20th-century fads in philosophy and theology have come and gone, McInerny's faith in Aristotelian-Thomism was boldly prophetic. His defenses of natural theology and law helped to create dialogue between theists and non-theists, and to provide a philosophical basis for Catholic theology.

Dictionary entry discussing the main moral and meta-ethical doctrines found in the works of James Griffin.

This is an important book historically, documenting the long friendship and correspondence of Emerson and Carlyle. It should be noted that there is a more up-to-date edition, done in the 20th century (edited by Joseph Slater, Columbia U.P. 1964). Many of the common themes and interests of the two thinkers are indicated in the correspondence, and often enough, one can also see evidence of the differences and how they approached them.

This paper will focus on Young's theories of heterogeneity, as they have developed from the essays in Throwing Like a Girl to those in Inclusion and Democracy . Reading her theories of heterogeneity together with recent developments in political theory which seek to reclaim the agonistic and frictional aspects of polity and political democracy, the paper will argue that attempts to promote ‘citizenship education’ are less pressing than attempts to develop and promote political education.

This paper will focus on Young's theories of heterogeneity, as they have developed from the essays in Throwing Like a Girl to those in Inclusion and Democracy. Reading her theories of heterogeneity together with recent developments in political theory which seek to reclaim the agonistic and frictional aspects of polity and political democracy, the paper will argue that attempts to promote ‘citizenship education’ are less pressing than attempts to develop and promote political education.

Linkage (or genetic) maps are graphs, which are intended to represent the linear ordering of genes on the chromosomes. They are constructed on the basis of statistical data concerning the transmission of genes. The invention of this technique in 1913 was driven by Morgan's group's adoption of a set of hypotheses concerning the physical mechanism of heredity. These hypotheses were themselves grounded in Morgan's defense of the chromosome theory of heredity, according to which chromosomes are the physical basis of genes. (...) In this paper, I analyze the 1919 debate between William Castle and Morgan's group, about the construction of genetic maps. The official issue of the debate concerns the arrangement of genes on chromosomes. However, the disputants tend to carry out the discussions about how one should model the data in order to draw predictions concerning the transmission of genes; the debate does not bear on the data themselves, nor does it focus on the hypotheses explaining these data. The main criteria that are appealed to by the protagonists are simplicity and predictive efficacy. However, I show that both parties' assessments of the simplicity and predictive efficacy of different ways of modeling the data themselves depend on background theoretical positions. I aim at clarifying how preference for a given model and theoretical commitments articulate. (shrink)

This article focuses on how the work of Iris Marion Young (1949-2006) has contributed to legal and political theory. Her ground-breaking book Justice and the Politics of Difference and her later work Inclusion and Democracy, as well as numerous articles, have been very influential. These texts involve the articulation of the numerous structural ways in which oppressed groups can be treated unjustly and the kind of legal, political, and social structures that need to be put in place to overcome (...) these injustices. The axes of injustice include gender, race and ethnicity, disability, age, and sexual orientation. The article will consider her contribution to thought concerning achieving justice and overcoming oppression and domination, especially in relation to marriage, citizenship, democracy and international relations. Let me begin with her best-known work on justice and oppression. (shrink)

Ralph Cudworth (1617-1688) deserves recognition as one of the most important English seventeenth-century philosophers after Hobbes and Locke. In opposition to Hobbes, Cudworth proposes an innatist theory of knowledge which may be contrasted with the empirical position of his younger contemporary Locke, and in moral philosophy he anticipates the ethical rationalists of the eighteenth century. A Treatise Concerning Eternal and Immutable Morality is his most important work, and this volume makes it available, together with his shorter Treatise of Freewill, (...) in its first modern edition, with a historical introduction, a chronology of his life, and an essay on further reading. (shrink)

Most approaches to animal ethics ground the moral standing of nonhumans in some appeal to their capacities for intelligent autonomy or mental sentience. _Corporal Compassion _emphasizes the phenomenal and somatic commonality of living beings; a philosophy of body that seeks to displace any notion of anthropomorphic empathy in viewing the moral experiences of nonhuman living beings. Ralph R. Acampora employs phenomenology, hermeneutics, existentialism and deconstruction to connect and contest analytic treatments of animal rights and liberation theory. In doing so, (...) he focuses on issues of being and value, and posits a felt nexus of bodily being, termed symphysis, to devise an interspecies ethos. Acampora uses this broad-based bioethic to engage in dialogue with other strains of environmental ethics and ecophilosophy. _Corporal Compassion_ examines the practical applications of the somatic ethos in contexts such as laboratory experimentation and zoological exhibition, and challenges practitioners to go beyond recent reforms and look to a future beyond exploitation or total noninterference--a posthumanist culture that advocates caring in a participatory approach. (shrink)

In this paper, I wish to challenge theory-biased approaches to scientific knowledge, by arguing for a study of theorizing, as a cognitive activity, rather than of theories, as abstract structures independent from the agents’ understanding of them. Such a study implies taking into account scientists’ reasoning processes, and their representational practices. Here, I analyze the representational practices of geneticists in the 1910s, as a means of shedding light on the content of classical genetics. Most philosophical accounts of classical genetics fail (...) to distinguish between the purely genetic, or Mendelian level, and the cytological one. I distinguish between them by characterizing them in terms of their respective associated representational practices. I then present how the two levels were articulated within Morgan’s theory of crossing-over, and I describe the representational technique of linkage mapping, which embodies the “merging” of the Mendelian and cytological levels. I propose an analysis of the mapping scheme, as a means of enlightening the conceptual articulation of Mendelian and cytological hypotheses within classical genetics. Finally, I present the respective views of three opponents to Morgan in the 1910s, who had a different understanding of the articulation of cytology and Mendelism, and entertained different views concerning the role and proper interpretation of maps. I propose to consider these diverging perspectives as instantiating what I call different “versions” of classical genetics. (shrink)

Most approaches to animal ethics ground the moral standing of nonhumans in some appeal to their capacities for intelligent autonomy or mental sentience. _Corporal Compassion _emphasizes the phenomenal and somatic commonality of living beings; a philosophy of body that seeks to displace any notion of anthropomorphic empathy in viewing the moral experiences of nonhuman living beings. Ralph R. Acampora employs phenomenology, hermeneutics, existentialism and deconstruction to connect and contest analytic treatments of animal rights and liberation theory. In doing so, (...) he focuses on issues of being and value, and posits a felt nexus of bodily being, termed symphysis, to devise an interspecies ethos. Acampora uses this broad-based bioethic to engage in dialogue with other strains of environmental ethics and ecophilosophy. _Corporal Compassion_ examines the practical applications of the somatic ethos in contexts such as laboratory experimentation and zoological exhibition, and challenges practitioners to go beyond recent reforms and look to a future beyond exploitation or total noninterference--a posthumanist culture that advocates caring in a participatory approach. (shrink)

This chapter seeks clarification into how Marion understands “desire,” especially in The Erotic Phenomenon. Philosophies of “objectivity” have lost sight of love and its uniquely supporting evidences, and desire plays a number of roles in restoring to love the “dignity of a concept,” in its contribution to forming selfhood and “individualization,” and in its establishing the paradoxical bases of the erotic reduction and “eroticization.” Since he claims in La Rigueur des Choses that “The Erotic Phenomenon logically completes the phenomenology (...) of the gift and the saturated phenomenon,” it is necessary to conceive of how and to what degree. The erotic reduction demands that one bracket oneself and return to the Ursprung of intuition by asking the important question “can I be the first to love?” This chapter initiates an application of these findings on the manifold of desire back onto Marion’s understanding of “the gift” and his phenomenology of givenness. How might the erotic reduction and the reduction to givenness interrelate? Might love and desire be modes or “capacities” of alteration of one’s experience within intuition? Desire, which is conceived in relation to “lack” as a resource, provides a kind of “negative assurance” that allows the adonné to access an affirmation of love. (shrink)

Gergely and Csibra's theory, known as "natural pedagogy theory", is meant to explain how infants fast-learn generic knowledge from adults. In this paper, my goal is to assess the explanatory import of this theory in a particular case, namely the phenomena known as "A-not-B errors". I first propose a clarification of natural pedagogy theory's fundamental hypotheses. Then, I describe Topál et al.'s (Science, 321, 1831-1834, 2008) experiments, which consist in applying natural pedagogy theory's framework to the A-not-B errors. Finally, I (...) show that natural pedagogy theory, in its actual stage of development, does not suffice to choose between various interpretations of Topál et al.'s experimental results. (shrink)

Natural kinds is a widely used and pivotal concept in philosophy – the idea being that the classifications and taxonomies employed by science correspond to the real kinds in nature. Natural kinds are often opposed to the idea of kinds in the human and social sciences, which are typically seen as social constructions, characterised by changing norms and resisting scientific reduction. Yet human beings are also a subject of scientific study.Does this mean humans fall into corresponding kinds of their own? (...) In The Epistemology and Morality of Human Kinds Marion Godman defends the idea of human kinds. She first examines the scientific use and nature of human kinds, considering the arguments of key philosophers whose work bears upon human kinds, such as Ian Hacking, John Searle, Richard Boyd and Ruth Millikan. Using the examples of gender, ethnic minorities and Buddhism she then argues that human kinds are a result of ongoing historical reproduction, chiefly due to pre-existing cultural models and social learning. Her novel argument shifts the focus away from the reductionism characteristic of research about human kinds. Instead, she argues that they are “multiply projectable” and deserving of scientific study not in spite of, but because of their role in explaining our identity, injustice and the emergence of group rights. (shrink)

Ralph Wendell Burhoe was a leading figure in relating religion and science in the second half of the twentieth century. His autodidactic style and character as a public intellectual resulted in a vision that is comprehensive in its concern for the salvation of society. He does not fit easily into academic frameworks, even though he has been influential upon scholars who work in academia. This article discusses some conundrums posed by his work. There are also brief presentations of the (...) concerns that motivated Burhoe, his style of work, and the content of his vision. (shrink)

"Dishonesty inspires more euphemisms than copulation or defecation. This helps desensitize us to its implications. In the post-truth era we don't just have truth and lies but a third category of ambiguous statements that are not exactly the truth but fall just short of a lie. Enhanced truth it might be called. Neo-truth . Soft truth . Faux truth . Truth lite ." Deception has become the modern way of life. Where once the boundary line between truth and lies was (...) clear and distinct, it is no longer so. In the post-truth era, deceiving others has become a challenge, a game, a habit. High-profile dissemblers compete for news coverage, from journalists like Jayson Blair and professors like Joseph Ellis to politicians (of all stripes), executives, and "creative" accountants. Research suggests that the average American tells multiple lies on a daily basis, often for no good reason. Not a finger-wagging scolding, The Post-Truth Era is a combination of Ralph Keyes's investigative journalism and solid science. The result is a spirited exploration of why we lie about practically everything and the consequences such casual dishonesty has on society. American society has become permeated from top to bottom by deception. Its consequences for the nature of public discourse, media, business, literature, academia, and politics are profound. With dry humor, passionate fervor, and deep understanding, Ralph Keyes takes us on a tour of a world where truth and honesty are no longer absolutes but mutable, fluid concepts. (shrink)

Marion Milner introduces this edited collection of her papers from 1942 to 1977 with a fascinating biographical account of her development in psychoanalysis. The collection includes her classic papers on symbolism.

What makes science trustworthy to the public? This chapter examines one proposed answer: the trustworthiness of science is based at least in part on its independence from the idiosyncratic values, interests, and ideas of individual scientists. That is, science is trustworthy to the extent that following the scientific process would result in the same conclusions, regardless of the particular scientists involved. We analyze this "idiosyncrasy-free ideal" for science by looking at philosophical debates about inductive risk, focusing on two recent proposals (...) which offer different methods of avoiding idiosyncrasy: the high epistemic standards proposal and the democratic values proposal. (shrink)

We defend a functionalist approach to emotion that begins by focusing on emotions as central states with causal connections to behavior and to other cognitive states. The approach brackets the conscious experience of emotion, lists plausible features that emotions exhibit, and argues that alternative schemes are unpromising candidates. We conclude with the benefits of our approach: one can study emotions in animals; one can look in the brain for the implementation of specific features; and one ends up with an architecture (...) of the mind in which emotions are fully accommodated through their relations to the rest of cognition. Our article focuses on arguing for this general approach; as such, it is an essay in the philosophy of emotion rather than in the psychology or neuroscience of emotion. (shrink)

Ralph Cudworth (1617-88) was one of the Cambridge Platonists. His major work, The True Intellectual System of the Universe, was completed in 1671, a year after Spinoza published (anonymously) the Tractatus Logico-philosophicus. It was published a few years later, in 1678. Cudworth offers a spirited attack against the materialism and mechanism of Thomas Hobbes. His work is couched as a search for truth among the ancient philosophers, and this paper examines his use of the Presocratics as a tool for (...) discussing the issues of his day. (shrink)

The problems of racism and racially motivated violence in predominantly African American communities in the United States are complex, multifactorial, and historically rooted. While these problems are also deeply morally troubling, bioethicists have not contributed substantially to addressing them. Concern for justice has been one of the core commitments of bioethics. For this and other reasons, bioethicists should contribute to addressing these problems. We consider how bioethicists can offer meaningful contributions to the public discourse, research, teaching, training, policy development, and (...) academic scholarship in response to the alarming and persistent patterns of racism and implicit biases associated with it. To make any useful contribution, bioethicists will require preparation and should expect to play a significant role through collaborative action with others. (shrink)

This essay discusses the nature of collective responsibility and explores various controversies associated with its possibility and normative value.

The question of responsibility plays a critical role not only in our attempts to resolve social and political problems, but in our very conceptions of what those problems are. Who, for example, is to blame for apartheid in South Africa? Is the South African government responsible? What about multinational corporations that do business there? Will uncovering the "true facts of the matter" lead us to the right answer? In an argument both compelling and provocative, Marion Smiley demonstrates how attributions (...) of blame—far from being based on an objective process of factual discovery—are instead judgments that we ourselves make on the basis of our own political and social points of view. She argues that our conception of responsibility is a singularly modern one that locates the source of blameworthiness in an individual's free will. After exploring the flaws inherent in this conception, she shows how our judgments of blame evolve out of our configuration of social roles, our conception of communal boundaries, and the distribution of power upon which both are based. The great strength of Smiley's study lies in the way in which it brings together both rigorous philosophical analysis and an appreciation of the dynamics of social and political practice. By developing a pragmatic conception of moral responsibility, this work illustrates both how moral philosophy can enhance our understanding of social and political practices and why reflection on these practices is necessary to the reconstruction of our moral concepts. (shrink)

Dans le judaïsme, l'homme commence ses prières quotidiennes en remerciant Dieu de ne pas l'avoir fait femme. Il n'est pas étonnant alors de trouver les femmes juives reléguées au fond de la synagogue et exclues de tous les rites, ainsi que de toute prise de décision au sein de la communauté. Les domaines, que la tradition veut bien leur accorder, sont le foyer et la famille. Ainsi écartées (a priori) de la vie de la cité au sein de l'univers juif, (...) elles le sont aussi de l'historiograph... (shrink)

Events in the US in 2020 have laid bare the reality that racism and its effects continue to take a heavy toll on the lives of Black Americans. The three articles in this issue of AJOB each provide...

Both Walter Sinnott-Armstrong and Baylor Johnson hold that under current circumstances, individuals lack obligations to reduce their personal contributions to greenhouse gas emissions. Johnson argues that climate change has the structure of a tragedy of the commons, and that there is no unilateral obligation to reduce emissions in a commons. Against Johnson, I articulate two rationales for an individual obligation to reduce one's greenhouse gas emissions. I first discuss moral integrity, which recommends congruence between one's actions and positions at the (...) personal and political levels. Second, I draw on a Confucian, relational conception of persons to offer a critique of the collective action/tragedy of the commons framework itself. Under the relational conception, commons problems can be reconceptualised so as to dissolve the stark contrast between the individually and the collectively rational. This perspective can inform our approach to climate change and help reconcile individual and political action to mitigate it. (shrink)

Is corporate social responsibility a tool for strategic positioning? While CSR is sometimes used as part of a differentiation strategy, this article analyzes which specific CSR strategies arise in response to competitive pressures. The results suggest that competitive pressures lead firms to increase their positive social actions without necessarily decreasing their social weaknesses. This positive impact varies with specific dimensions of CSR and industry specificities: Competition improves social performance toward core stakeholders to a greater extent than social performance toward peripheral (...) stakeholders. This effect is more pronounced in B2C industries than in other industries. Competition leads firms in “dirty” industries to ignore environmental initiatives. (shrink)

The paper discusses Iris Marion Young's idea of asymmetric reciprocity that rethinks typical understandings of gift giving. Iris Marion Young's proposals for asymmetric ethical relationships have important implications for democratic contexts that seek to take differences seriously. Imagining oneself in the place of the other or expecting from the other what one expects from oneself levels out differences between people and hinders possibilities of interaction. The conditions of asymmetry and reciprocity of Iris Marion Young's communicative ethics, as (...) well as that of the unexpected as understood within situations of gift giving, bring about new readings of learning and teaching situations. The paper discusses issues of power and knowledge that have important ethical implications for how the relationships between the teacher and student could be imagined and how the teacher and student imagine themselves. Following Derridean underpinnings to Young's notion of asymmetric reciprocity the paper questions pedagogic attempts that seek to minimize the asymmetric positions of the teacher and the student and challenges educational practices based on the reproduction of knowledge and reproduction of persons. The paper follows Young's arguments against Derrida's reading of asymmetry as being one sided. It argues that such a reading does away with the idea of teaching and learning altogether as teaching necessarily involves acts of responding. It continues to argue that Young's conceptualizations of gift giving as reciprocal and asymmetrical open up alternative understandings of the pedagogic relationships between teachers and students. (shrink)