A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of the classics. (...) This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu. Zhang Taiyan, Liang Qichao, Wang Guowei, and Hu Shi. (shrink)
Recent figures reported by KPMG confirm the growing prevalence of corporate codes of ethics globally. Svensson et al. (Bus Ethics 18:389–407, 2009 ) in surveys of the largest corporations in Australia, Canada, and Sweden found a similar trend. The increased prevalence of corporate codes of ethics has been accompanied by heightened research interest in various aspects of these documents, e.g., the contents and focus of the codes. However, there is a paucity of research examining the effectiveness of these documents and (...) the organizational infrastructure that accompany them. This study, based on a survey of Canada’s largest corporations, sought to empirically assess the determinants of the effectiveness of corporate codes of ethics by regressing managers’ perceptions of code effectiveness against various elements of ethics programs. It was found that, in a statistically significant model, eighteen independent variables explain 58.5% of the variance in the perceived effectiveness of corporate codes of ethics. (shrink)
Table of Contents -/- 1. Introduction and Overview: Two Entitlement Projects, Peter J. Graham, Nikolaj J.L.L. Pedersen, Zachary Bachman, and Luis Rosa -/- Part I. Engaging Burge's Project -/- 2. Entitlement: The Basis of Empirical Warrant, Tyler Burge 3. Perceptual Entitlement and Scepticism, Anthony Brueckner and Jon Altschul 4. Epistemic Entitlement Its Scope and Limits, Mikkel Gerken 5. Why Should Warrant Persist in Demon Worlds?, Peter J. Graham -/- Part II. Extending the Externalist Project -/- 6. Epistemic Entitlement and Epistemic (...) Competence, Ernest Sosa 7. Extended Entitlement, Adam Carter and Duncan Pritchard 8. Moorean Pragmatics, Social Comparisons and Common Knowledge, Allan Hazlett 9. Internalism and Entitlement to Rules and Methods, Joshua Schecter -/- Part III. Engaging Wright's Project -/- 10. Full Bloodied Entitlement, Martin Smith 11. Pluralist Consequentialist Anti-Scepticism, Nikolaj Jang Lee Linding Pedersen 12. Against (Neo-Wittensteinian) Entitlements, Annalisa Coliva 13. The Truth Fairy and the Indirect Consequentialist, Daniel Elstein and Carrie S. I. Jenkins 14. Knowledge for Nothing, Patrick Greenough . (shrink)
A fundamental way in which human thought has developed has been constantly to explain the earliest "classics" that are the source of that thought. All in all, the number of such classics is not very high, their explanations are past counting. Moreover, they are constantly increasing, giving rise to an explanatory chain deriving from the classics. In the development of Chinese philosophy, this aspect is particularly noticeable, so that one can describe Chinese philosophy as a continual explanation of the classics. (...) This holds for both Confucianism and Daoism. The main classics of Daoism are the Laozi and the Zhuangzi. These two works have been constantly reread and reinterpreted throughout history. From the late nineteenth century onward, Chinese philosophy came into closer contact with Western philosophy. Foreign concepts were brought in to provide philosophers with new "insight." Some thinkers applied this new insight or these foreign concepts to the Daoist classics. In this way, they brought a new explanation of the Daoist classics and enriched the ways of interpreting the texts.1 Paving the way in this direction were Yan Fu . Zhang Taiyan , Liang Qichao , Wang Guowei , and Hu Shi. (shrink)
This paper compares the findings of content analyses of the corporate codes of ethics of Canada’s largest corporations in 1992 and 2003. For both years, a modified version of a technique used in several other studies was used to determine and categorize the contents of the codes. It was found, inter alia, that, in 2003, as in 1992, more of the codes were concerned with conduct against the firm than with conduct on behalf of the firm. Among the changes from (...) 1992 to 2003 were a significant increase in the frequency of mention of environmental affairs, legal responsibility as the basis of codes and enforcement/compliance procedures. (shrink)
This is the first edited collection entirely dedicated to non-evidentialist epistemology or non-evidentialism—the controversial view that evidence is not required in order for doxastic attitudes to enjoy a positive epistemic status. Belief or acceptance can be epistemically justified, warranted, or rational without evidence. The volume is divided into three section: the first focuses on hinge epistemology, the second offers a critical reflection about evidentialist and non-evidentialist epistemologies, and the third explores extensions of non-evidentialism to the fields of social psychology, psychiatry, (...) and mathematics. Contributors: N. Ashton, A. Coliva, J. Kim, K. McCain, A. Meylan, L. Moretti, S. Moruzzi, J. Ohlorst, N. Pedersen, T. Piazza, L. Zanetti. (shrink)
This paper compares the findings of content analyses of the corporate codes of ethics of Canada's largest corporations in 1992 and 2003. For both years, a modified version of a technique used in several other studies was used to determine and categorize the contents of the codes. It was found, inter alia, that, in 2003, as in 1992, more of the codes were concerned with conduct against the firm than with conduct on behalf of the firm. Among the changes from (...) 1992 to 2003 were a significant increase in the frequency of mention of environmental affairs, legal responsibility as the basis of codes and enforcement/compliance procedures. (shrink)
