Short inspirational selections from the great masters of Tibetan Buddhism, past and present--now part of the Shambhala Pocket Library series. Here is a portable collection of inspiring readings from the revered masters of Tibetan Buddhism.The Wisdom of Tibetan Buddhismincludes quotations from major lineage figures from the past such as Padmasambhava, Atisha, Sakya Pandita, Marpa, Milarepa, and Tsongkhapa. Also featured are the writings of masters from contemporary times including the Dalai Lama, Dudjom Rinpoche, Khyentse Rinpoche, Sakya Tridzin, Chogyam Trungpa, and others. (...) Topics include cultivating compassion, letting go of ego, learning to become more alert and present in our lives, and developing a clear perception of our own true nature. This book is part of the Shambhala Pocket Library series. The Shambhala Pocket Library is a collection of short, portable teachings from notable figures across religious traditions and classic texts.The covers in this series are rendered by Colorado artist Robert Spellman.The books in this collection distill the wisdom and heart of the work Shambhala Publications has published over 50 years into a compactformat that is collectible, reader-friendly, andapplicable to everyday life. (shrink)

In recent years the resource-based view of the firm has made significant headway in explaining differences in interfirm performance. However, this perspective has not considered the social and ethical dimensions of organizational resources. This paper seeks to provide such an integration. Using Kuhn's three stage model of adaptive behavior, the resource worthiness of stakeholder management, business ethics, and issues management are explored. The paper concludes by drawing on prospect theory to understand the reasons for this conceptual lacuna.

How do individuals respond when they perceive that their family business has been built upon unethical business conduct? Drawing on an expanded version of Hirschman’s typology of generic responses to declining situations (Exit, Voice and Loyalty: Responses to Decline in Firms, Organizations, and States, Harvard University Press, Cambridge, MA, 1970), which includes responses of Exit, Voice, Loyalty, and Neglect, we offer a model that predicts probability of intended response behavior as a function of normative obligation (i.e., what one perceives ought (...) to be done), managerial discretion (i.e., what one perceives can be done), and successor commitment to the firm. The model is tested on 124 business school students exposed to a scenario depicting an inherited ethical dilemma occurring in a family business from Arthur Miller’s play All My Sons, and shows support for elements of the proposed framework. Most notable is a significant negative relationship between normative firm-directed commitment and the response of Neglect. (shrink)

Pregnancy-based employment discrimination has long been a topic of interest for gender inequality scholars and civil rights agencies. Prior work suggests that employer stereotypes and financial interests leave pregnant women vulnerable to being fired. We still know little, however, about women’s interpretations of their terminations and how employers justify such decisions in the face of arguably protective laws. This article provides much needed, in-depth analyses of such dynamics and a relational account of pregnancy-based employment discrimination claims. Elaborating on theoretical expositions (...) of power and research surrounding the patriarchal character of organizational life, we draw on unique quantitative and qualitative data from verified cases of pregnancy-based firing discrimination. Our analyses reveal a two-pronged legitimation process where employers symbolically vilified pregnant workers while simultaneously amplifying ostensibly meritocratic organizational procedures and concerns. Pregnancy discrimination plaintiffs attempted to counter employer arguments. Yet, their limited power within the organizational hierarchy along with the culturally resonant nature of employer logics—logics that seem gender-neutral but that reify gendered assumptions and prioritize business profit—place pregnant women at a considerable disadvantage. Without attending to such cultural and structural power imbalances and the relational processes that undergird them, pregnancy discrimination will remain a significant problem. (shrink)

When a Jehovah’s Witness patient is traumatically injured, the lack of uniform professional consensus guidelines and the cultural knowledge deficit of many clinicians adds an additional layer of legal and ethical complexity to the inherent difficulty of managing a critically ill patient. We present here the case of an incapacitated Jehovah's Witness patient with severe traumatic hemorrhagic shock. We go on to discuss the historical and contemporary case law on proxy refusal of blood transfusion for the incapacitated adult, as well (...) as the ethics of self-determination and the application of the principle of proportionate reason in the management of the critically injured Jehovah's Witness patient. (shrink)

Rationale, aims and objectives To compare the pharmacotherapeutic approaches to diabetic hypertension of family physicians (FPs) and general practitioners (GPs). Methods A retrospective prescription-based study was conducted in 15 out of a total of 20 health centres, involving 115 primary care physicians – 77 FPs and 38 GPs, representing 74% of the primary care physicians of Bahrain. Prescriptions were collected during May and June 2000 to comprise a study population of 1266 diabetic-hypertensive patients. Results As monotherapy, angiotensin-converting enzyme (ACE) inhibitors (...) (37.9%) and β-blockers (38.3%) were the most commonly prescribed classes of antihypertensives by FPs and GPs, respectively. Calcium channel blockers (CCBs) were ranked third by both categories of physicians. For two-drug combinations, a β-blocker and an ACE inhibitor was the combination of choice for both physician categories. Patients managed by the FPs were more likely to receive a β-blocker–CCB combination (17.4 vs. 14.9%) or a diuretic–ACE inhibitor combination (16.7 vs. 11.4%) and less likely to receive a β-blocker–diuretic combination (11.8 vs. 16.7%) than those managed by the GPs. The proportion of patients receiving antihypertensive combinations was 40.6 and 38.5% for FPs and GPs, respectively. While the GPs prescribed CCB as a monotherapy to the elderly most often, the FPs choice was a β-blocker. Diuretics were less preferred by both FPs and GPs. β-Blocker–ACE inhibitor was again the most preferred combination of both FPs and GPs. FPs prescribed CCB–β-blocker combinations more often than GPs (P = 0.01), whereas CCB–ACE inhibitor combinations were less preferred (P = 0.09). A trend towards excessive use of short-acting nifedipine as monotherapy for elderly patients, both by FPs and by GPs, was noticed. Glibenclamide, alone or in combination with metformin, was the foremost antidiabetic drug prescribed by FPs and GPs. Middle-aged (45–64 years) patients seen by GPs were more likely to receive glibenclamide than those treated by FPs (P = 0.001) and less likely to receive gliclazide (P = 0.01). Combinations of a β-blocker with either glibenclamide or insulin were prescribed considerably more often by GPs.Conclusions Within the same practice setting, a substantial difference was observed between FPs and GPs in terms of preference for different classes of drugs in the management of diabetic hypertension. The compliance of both FPs and GPs was suboptimal; overall, the compliance of the FPs was closer to the recommended guidelines, however. Educational programmes should specifically address these inadequacies in order to improve the quality of health care. (shrink)

The past decade has seen a burgeoning of scholarly interest in conscientious objection in healthcare. While the literature to date has focused primarily on individual healthcare practitioners who object to participation in morally controversial procedures, in this article we consider a different albeit related issue, namely, whether publicly funded healthcare institutions should be required to provide morally controversial services such as abortions, emergency contraception, voluntary sterilizations, and voluntary euthanasia. Substantive debates about institutional responsibility have remained largely at the level of (...) first-order ethical debate over medical practices which institutions have refused to offer; in this article, we argue that more fundamental questions about the metaphysics of institutions provide a neglected avenue for understanding the basis of institutional conscientious objection. To do so, we articulate a metaphysical model of institutional conscience, and consider three well-known arguments for undermining institutional conscientious objection in light of this model. We show how our metaphysical analysis of institutions creates difficulties for justifying sanctions on institutions that conscientiously object. Thus, we argue, questions about the metaphysics of institutions are deserving of serious attention from both critics and defenders of institutional conscientious objection. (shrink)

The human face conveys a myriad of social meanings within an overlapping array of features. Herein, we examine such features within the context of gender-emotion stereotypes. First we detail the pervasive set of gender-emotion expectations known to exist. We then review new research revealing that gender cues and emotion expression often share physical properties that represent a confound of overlapping features characteristic of low versus high facial maturity/dominance. As such, gender-related facial appearance and facial expression of emotions often share social (...) meaning and physical resemblance. Thus, stereotypic and phenotypic information conveyed by the face are intertwined—sometimes confounded, sometimes clashing. We discuss implications of this work for gender-emotion stereotypes, as well as for emotion and face processing more generally. (shrink)

Much of today's writing on medical ethics is strong on philosophical theory or on legal speculation, but weak on practice. In this book, practitioners in a wide range of specialties describe the process of making ethical decisions in their everyday work. A moral philosopher analyzes their conclusions, and the theological implications are developed by a Christian theologian and Rabbinic scholar. Thorough and eclectic, this book should be read by all who seek the good of the profession of medicine.

Plato's 'Euthyphro' is important because it gives an excellent example of Socratic dialogue in operation and of the connection of that dialectic with Plato's earlier 'Theory of Forms'. This edition of the dialogue provides a translation with interspersed commentary.

The purpose of this essay is to explore, and clarify, some key features in Aquinas’ account of the virtue of temperance, with an eye to answering some common objections raised against a positive evaluation of temperance. In particular, I consider three features of Aquinas’ understanding of temperance: First, the role of the rational mean in temperance; second, the role of rightly ordered passions in temperance; and third, the ‘despotic’ control of reason over the passions in temperance. Along the way I (...) consider three common objections to Aquinas’ account of temperance: the objection that temperance can be misused for evil, the objection that temperance devalues effort, and the objection that temperance devalues strong passions and thereby implicitly devalues the goodness of sexuality. In responding to these objections on behalf of Aquinas, I take the opportunity to clarify and slightly extend Aquinas’ account of temperance. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Strong non-maximalism holds that some truths require no ontological ground of any sort. Strong non-maximalism allows one to accept that some propositions are true without being forced to endorse any corresponding ontological commitments. We show that there is a version of truthmaker theory available—anti-aboutness truthmaking—that enjoys the dialectical benefits of the strong non-maximalist’s position. According to anti-aboutness truthmaking, all truths require grounds, but a proposition need not be grounded in the very thing(s) that the proposition is about. We argue that (...) if strong non-maximalism can be defended, then so can anti-aboutness truthmaking on the very same basis; one can enjoy the benefits of strong non-maximalism without giving up on the idea that truth is always grounded in being. (shrink)

For decades the study of social perception was largely compartmentalized by type of social cue: race, gender, emotion, eye gaze, body language, facial expression etc. This was partly due to good scientific practice, and partly due to assumptions that each type of social cue was functionally distinct from others. Herein, we present a functional forecast approach to understanding compound social cue processing that emphasizes the importance of shared social affordances across various cues. We review the traditional theories of emotion and (...) face processing that argued for dissociable and noninteracting pathways, as well as more recent evidence for combinatorial processing of social cues. We argue here that early, and presumably reflexive, visual integration of such cues is necessary for adaptive behavioral responding to others. In support of this claim, we review contemporary work that reveals a flexible visual system, one that readily incorporates meaningful contextual influences in even nonsocial visual processing, thereby establishing the functional and neuroanatomical bases necessary for compound social cue integration. Finally, we explicate three likely mechanisms driving such integration. Together, this work implicates a role for cognitive penetrability in visual perceptual abilities that have often been ascribed to direct encapsulated perceptual processes. (shrink)

Social exclusion influences how expressions are perceived and the tendency of the perceiver to mimic them. However, less is known about social exclusion’s effect on one’s own facial expressions. The aim of the present study was to identify the effects of social exclusion on Duchenne smiling behaviour, defined as activity of both zygomaticus major and the orbicularis oculi muscles. Utilising a within-subject’s design, participants took part in the Cyberball Task in which they were both included and excluded while facial electromyography (...) was measured. We found that during the active experience of social exclusion, participants showed greater orbicularis oculi activation when compared to the social inclusion condition. Further, we found that across both conditions, participants showed greater zygomaticus major muscle activation the longer they engaged in the Cyberball Task. Order of condition also mattered, with those who experienced social exclusion before social inclusion showing the greatest overall muscle activation. These results are consistent with an affiliative function of smiling, particularly as social exclusion engaged activation of muscles associated with a Duchenne smile. (shrink)

Plato’s Euthyphro is important because it gives an excellent example of Socratic dialogue in operation and of the connection of that dialectic with Plato’s earlier theory of Forms. Professor Allen’s edition of the dialogue provides a translation with interspersed commentary, aimed both at helping the reader who does not have Greek and also elucidating the discussion of the earlier Theory of Forms which follows. The author argues that there is a theory of Forms in the Euthyphro and in other early (...) Platonic dialogues and that this theory is the foundation of Socratic dialogue. However, he maintains that the theory in the early dialogues is a realist theory of universals and this theory is not to be identified with the theory of Forms found in the Phaedo, Republic, and other middle dialogues, since it differs on the issues of ontological status. (shrink)

Despite the end of the Cold War and the ascendancy of liberal democracy celebrated by Francis Fukuyama as “the end of history”, a growing number of scholars and political activists point to its inherent shortcomings. However, they have tended to dismiss it on the basis of one or two of its salient weaknesses. While this is a justifiable way to proceed, it denies the searching reader an opportunity to see the broad basis for the growing rejection of liberal democracy among (...) African political theorists. Consequently, in this article, I argue that from an African perspective, the almost hegemonic status of liberal democracy can be challenged on at least five grounds, namely, logical inconsistency, impracticability due to the largely communalistic outlook of many africans, inconsistency between affirmation and action, violation of the right to ethnic identity, and the moral imperative to assert the right to cultural emancipation. -/- I conclude by calling upon African and Africanist political theorists to utilise indigenous African political thought, coupled with emancipatory aspects of political thought from other parts of the world, to design practicable models of democracy for contemporary African states. I further conclude that in order to promote genuine inter-cultural dialogue on democratisation, people from Western cultures ought to acknowledge the equality of all cultures, and to recognise that systems of governance are part and parcel of those cultures. (shrink)

Migration is a global phenomenon. An essential part of the mission of the Catholic Church is to love Christ particularly in the poor and the weak, which includes migrants. The Magisterium of the Church has consistently stressed reaching out to migrants. However, issuing documents would mean nothing if Christians do not implement them in letter and spirit. Christian charity would be meaningless if it remains only as a part of orthodoxy without orthopraxis. The phenomenal rise in global migration has created (...) unfavorable conditions for many migrants. The Church being an ‘expert in humanity’ has a great task to reach out to the least in the society.1 In this article, we shall examine the role of the Catholic Church in bridging the gap between the orthodoxy and orthopraxis in their mission for migrants. We shall base our study on the documents of the Church and actual cases of migrant ministry in the Church. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Interpretation of Plato's Parmenides: Zeno s Paradox and the Theory of Forms R. E. ALLEN PLATO'S Parmenides is divided into three main parts, of uneven length, and distinguished from each other both by their subject matter and their speakers. In the first and briefest part (127d-130a), Socrates offers the Theory of Forms in solution of a problem raised by Zeno. In the second (130a-135d), Parmenides levels a series (...) of objections against Socrates' theory, objections putatively meant as refutation. Then, after an interlude to explain an unfamiliar method of dialectic (135d-137c), that method is applied in the third part by Parmenides, with the help of the young Aristoteles (137c-166c). This final part forms more than two-thirds of the whole. I propose here to examine the first part of the dialogue, the interchange between Zeno and Socrates, and to examine it with special attention to the bearing which questions of dialectical structure and dramatic characterization may have upon its interpretation. It is perhaps here proper to indicate the general view of the dialogue which this discussion will help serve to recommend. Briefly, it is this. The Parmenides is a sustained examination of Plato's Theory of Forms, and the manner of examination is Socratic: the student is presented, not with a body of conclusions, but with a series of arguments whose implications he is left to think through for himself. When he has done so, he will realize that the Theory of Forms is proof against the objections here brought against it: the Parmenides provides no direct support for the thesis, currently popular, that Plato in later life ceased to believe that Forms exist. But though sound as far as it goes, the Theory of Forms does not go far enough: the Parmenides demonstrates that there is a range of problems, bound up with the application of unrestricted predicates, which Forms do not solve but are prey to. A broader theory is required, though a theory which may well contain the Theory of Forms as a part. The Parmenides, whose purpose is critical, leaves unanswered the question of what that theory may be. Zeno's Paradox and the Theoryof Forms (127d-130a) It is Zeno who begins the dialectic of the Parmenides,and fittingly, he begins it with a paradox. If there are many things, the same things must be both [143] 144 HISTORY OF PHILOSOPHY like and unlike. But this is impossible: unlike things cannot be like, nor like things unlike. Therefore, there cannot be many things (127e). Socrates' reply begins with a solution, and ends with a challenge. There exists, alone by itself, a Form of Likeness, and also a Form of its opposite, Unlikeness. The things we call 'many' are both like and unlike; but in this they differ from the Forms in which they partake. For things which are just alike (abr& r& 6uoLa)1 cannot be unlike, nor things just unlike alike. But it is no more surprising that the same things should partake both in Likeness and Unlikeness than it is that a thing should be both one and many by partaking in both Unity and Plurality. Still, Unity itself is not many, nor Plurality one. And so with other Forms: Socrates would be filled with wonder if someone could show that Likeness and Unlikeness, Unity and Plurality, Rest and Motion, and the other Forms, can be combined with (~v'rK~p&vvwOaO and separated from (SLaKotp~0a,) each other. Forms cannot be qualified by their opposite. 2 Socrates' denial is a conjunction. Several translators, including Cornford and Taylor, have rendered ~v3,~p&vvvaOa~ ~as &aKps as though it were a disjunction, 'combined or separated'. The reason for this was no doubt stylistic; but the Greek means, not 'or' but 'and', and logically, the difference is important. Zeno and Parmenides are challenged to prove, not one of two alternatives, but both together. This conclusion rests on more than a Kas In the Sophist, knowing how to separate (&a~ps 253e 3) according to kinds is equivalent to distinguishing (&a~m~a0a~ 253d 1) according to kinds, and both are equivalent to not believing that the same Form is different or a different Form the same (253d 1... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Interpretation of Plato's Parmenides: Zeno s Paradox and the Theory of Forms R. E. ALLEN PLATO'S Parmenides is divided into three main parts, of uneven length, and distinguished from each other both by their subject matter and their speakers. In the first and briefest part (127d-130a), Socrates offers the Theory of Forms in solution of a problem raised by Zeno. In the second (130a-135d), Parmenides levels a series (...) of objections against Socrates' theory, objections putatively meant as refutation. Then, after an interlude to explain an unfamiliar method of dialectic (135d-137c), that method is applied in the third part by Parmenides, with the help of the young Aristoteles (137c-166c). This final part forms more than two-thirds of the whole. I propose here to examine the first part of the dialogue, the interchange between Zeno and Socrates, and to examine it with special attention to the bearing which questions of dialectical structure and dramatic characterization may have upon its interpretation. It is perhaps here proper to indicate the general view of the dialogue which this discussion will help serve to recommend. Briefly, it is this. The Parmenides is a sustained examination of Plato's Theory of Forms, and the manner of examination is Socratic: the student is presented, not with a body of conclusions, but with a series of arguments whose implications he is left to think through for himself. When he has done so, he will realize that the Theory of Forms is proof against the objections here brought against it: the Parmenides provides no direct support for the thesis, currently popular, that Plato in later life ceased to believe that Forms exist. But though sound as far as it goes, the Theory of Forms does not go far enough: the Parmenides demonstrates that there is a range of problems, bound up with the application of unrestricted predicates, which Forms do not solve but are prey to. A broader theory is required, though a theory which may well contain the Theory of Forms as a part. The Parmenides, whose purpose is critical, leaves unanswered the question of what that theory may be. Zeno's Paradox and the Theoryof Forms (127d-130a) It is Zeno who begins the dialectic of the Parmenides,and fittingly, he begins it with a paradox. If there are many things, the same things must be both [143] 144 HISTORY OF PHILOSOPHY like and unlike. But this is impossible: unlike things cannot be like, nor like things unlike. Therefore, there cannot be many things (127e). Socrates' reply begins with a solution, and ends with a challenge. There exists, alone by itself, a Form of Likeness, and also a Form of its opposite, Unlikeness. The things we call 'many' are both like and unlike; but in this they differ from the Forms in which they partake. For things which are just alike (abr& r& 6uoLa)1 cannot be unlike, nor things just unlike alike. But it is no more surprising that the same things should partake both in Likeness and Unlikeness than it is that a thing should be both one and many by partaking in both Unity and Plurality. Still, Unity itself is not many, nor Plurality one. And so with other Forms: Socrates would be filled with wonder if someone could show that Likeness and Unlikeness, Unity and Plurality, Rest and Motion, and the other Forms, can be combined with (~v'rK~p&vvwOaO and separated from (SLaKotp~0a,) each other. Forms cannot be qualified by their opposite. 2 Socrates' denial is a conjunction. Several translators, including Cornford and Taylor, have rendered ~v3,~p&vvvaOa~ ~as &aKps as though it were a disjunction, 'combined or separated'. The reason for this was no doubt stylistic; but the Greek means, not 'or' but 'and', and logically, the difference is important. Zeno and Parmenides are challenged to prove, not one of two alternatives, but both together. This conclusion rests on more than a Kas In the Sophist, knowing how to separate (&a~ps 253e 3) according to kinds is equivalent to distinguishing (&a~m~a0a~ 253d 1) according to kinds, and both are equivalent to not believing that the same Form is different or a different Form the same (253d 1... (shrink)

Introduction by the Rev. R. J. Fletcher -- The memory of Francis Bacon. A speech delivered in Gray's Inn hall at the tercentenary celebration by Mr. H. E. Duke -- List of benchers and guests present at the tercentenary celebration, 1908 -- Francis Bacon. A speech delivered by the Right Hon. A. J. Balfour, M. P., on the occasion of the unveiling of the Bacon statue at Gray's Inn [27th June 1912] -- Francis Bacon's essays: Of gardens and Of masques (...) and triumphs, reprinted from the earliest editions. (shrink)

I discuss Eckhart’s and Aquinas’ conception of human-divine union with reference to what I call the problem of intrinsic goods, a problem concerning how to reconcile the pursuit of actions which are prima facie sought for their own sake (e.g. pursuing justice for the marginalized, listening to a work of music) with the pursuit of God as the ultimate end of every action. I introduce the problem with the help of Germain Grisez’s critique of Aquinas’ account of union with God, (...) and I suggest that Eckhart’s alternative conception of union may be understood as an attempt to resolve (or dissolve) the problem. (shrink)

Promythion.--Antipodes.--Le fanatisme des formules.--La morale au service de l'état.--De l'asynaptisme.--Une société super-étatiste il y a trente siècles.--Le monde périodique.--L'état et le problème social.--Epimythion.

This article is a reply to Karori Mbugua’s article titled “The Problem of Hell Revisited: Towards a Gentler Theology of Hell” (Thought and Practice: A Journal of the Philosophical Association of Kenya, New Series, Vol.3 No.2, December 2011, pp.93-103). The present article does not in any way seek to argue for or against the existence of eternal damnation. Instead, it advances the view that while Mbugua raises important philosophical issues around the question of eternal damnation, those questions deserve a more (...) incisive treatment than Mbugua accorded them. The article further argues that as with all other matters touching on the way things are rather than the way they ought to be, the answer to the question as to whether or not eternal damnation exists cannot be determined by our opinions - its existence or nonexistence is an objective fact. Consequently, philosophers cannot revise the fact to their liking; what they can do is to accept or reject the doctrine of eternal damnation altogether on rational grounds, but with no assurance that the objective fact is on their chosen side. (shrink)

This article criticizes Mathias Risse and Richard Zeckhauser's recent utilitarian defense of racial profiling. I use a novel thought-experiment to argue that even if a negative phenomenon could be reduced by profiling members of certain groups who happen to be disproportionately associated with it, the practice can be implausible. Specifically, I explore the possibility that in a given society, platinum blondes have a higher per capita incidence of a serious sexually transmitted disease, D. And I argue that doctors and health (...) officials in the society would not be justified in profiling such blondes, given that there is nothing about being a platinum blonde that causes one to have D. (shrink)