This scholarly synthesis of biblical studies and Christian social ethics is designed to provide a biblical argument for intentional institutional change on behalf of social justice. Stephen Charles Mott provides a biblical and ethical guide on ways to implement that change. The first part of the book, providing the biblical theology of intentional social change, deals with the central concepts in biblical and theological ethics: grace, evil, love, justice, and the Reign of God. Christian social change must be (...) rooted not only in justice, but in the grace received through the death and resurrection of Christ. The second part evaluates ethical and theological methods for carrying out that intentional social change. It offers a study of evangelism, counter community, civil disobedience, armed revolution, and political reform. It shows the contribution of each as well as the strong limitations of each used in isolation. A recurring theme of the book is the scriptural insistence on the priority of justice as taking upon oneself the cause of the oppressed. Justice is understood on bringing back into the community those who are near to falling out of it. Political authority has a vital role in social change for justice. It is essential that a Christian use all available and legitimate means of meeting basic needs by providing for all what is essential for inclusion in society. In this revised edition, Mott updates the contemporary illustrations and includes his own further reflections in the last thirty years on this topic. (shrink)

A scholarly synthesis of biblical studies and Christian social ethics, designed to provide a biblical argument for intentional institutional change on behalf of social justice.

Intended for the first course in logic, The Power of Logic (POL) is written with the conviction that logic is the most important course that college students take. POL preserves the balance between informal and formal logic. Layman;s direct and accessible writing style, along with his plentiful examples, imaginative exercises, and POL;s accompanying Logic Tutor make this the best text for logic classes today.day.

On the basis of observations J. J. C. Smart once made concerning the absurdity of sentences like 'The seat of the bed is hard', a plausible case can be made that there is little point to developing a theory of types, particularly one of the sort envisaged by Fred Sommers. The authors defend such theories against this objection by a partial elucidation of the distinctions between the concepts of spanning and predicability and between category mistakenness and absurdity in general. The (...) argument suggests that further clarification of the concepts of spanning and category mistakenness should be sought in reflection upon the more familiar concepts of a sort of thing and a predicate category. (shrink)

In June of 2012 scholars from Europe and North America met in Montreal to commemorate the 300th anniversary of the publication of George Berkeley's *Passive Obedience*. In this article Stephen Daniel summarizes the English presentations, and Sébastien Charles summarizes the French presentations, on how Berkeley invokes naturalistic themes in developing a moral theory while still allowing a role for God.

Using NORC annual survey data, the authors selected 21 questions describing respondent attitudes toward job, life in general, and financial status. Respondents were catigorized as management, white collar, blue collar, and those not affiliated with business organizations. Attitudes were compared across the four occupational groups. Little dissatisfaction was found in any but the blue collar group. Management as a group, and men as well as women managers showed high levels of satisfaction, with few significant differences found in responses by men (...) and women. This study does not support the earlier finding of widespread alienation in business firms. (shrink)

My reflections on the Vietnam Veterans Memorial were provoked some time ago in a quite natural way, by a visit to the memorial itself. I happened upon it almost by accident, a fact that is due at least in part to the design of the Memorial itself . I found myself reduced to awed silence, and I resolved to attend the dedication ceremony on November 13, 1982. It was an extraordinary event, without question the most moving public ceremony I have (...) ever attended. But my own experience of the Memorial on that and other occasions is far from unique. It is almost commonplace among the many visitors to the VVM—now the most visited of all the memorials in Washington—a fact so striking as to have compelled journalists, art historians, and architects to write countless articles about the monument. And although philosophers traditionally have had little to say about architecture in general or about that of memorials in particular, there is much in the VVM and its iconography worthy of philosophical reflection. Self-knowledge includes, I hazard to say, knowledge of ourselves as members of the larger social and political context, and so includes knowledge of that context.Architecture need not memorialize or symbolize anything; or it may symbolize, but not in a memorializing way, let alone in a way that is tied to a nation’s history. The structures on the Washington Mall belong to a particular species of recollective architecture, a species whose symbolic and normative content is prominent. After all, war memorials by their very nature recall struggles to the death over values. Still further, the architecture by which a people memorializes itself is a species of pedagogy. It therefore seeks to instruct posterity about the past and, in so doing, necessarily reaches a decision about what is worth recovering. It would thus be a mistake to try to view such memorials merely “aesthetically,” in abstraction from all judgments about the noble and the base. To reflect philosophically on specific monuments, as I propose to do here, necessarily requires something more than a simply technical discussion of the theory of architecture or of the history of a given species of architecture. We must also understand the monument’s symbolism, social context, and the effects its architecture works on those who participate in it. That is, we must understand the political iconography which shapes and is shaped y the public structure in question. To do less than this—if I may state a complex argument in hopelessly few words—is to fall short of the demands of true objectivity, of an understanding of the whole which the object is. To understand the meaning of the VVM requires that we understand, among other things, what the memorial means to those who visit it. This is why my observations about the dedication of the VVM and about the Memorial’s continuing power over people play an important role in this essay. Charles L. Griswold, associate professor of philosophy at Howard University, is the author of Self-Knowledge in Plat’s “Phaedrus” and has published widely in the areas of Greek philosophy, German Idealism, hermeneutics, and political philosophy. He is an editor of the Independent Journal of Philosophy and a recipient of numerous awards and fellowships. Currently he is working on a project which centers on Adam Smith’s notion of the “self” and Smith’s relationship to Stoicism and to the American Founding. (shrink)

Coercion is commonly said to invalidate consent, and that is always true if the source of the coercion is the physician. However, if it is a family member who coerces the patient to consent, the resultant consent may be quite valid and treatment should proceed.

This collection of essays brings together the work of leading North American and European classics and patristic scholars. By emphasizing the common Platonic heritage of pagan philosophy and Christian theology, it reveals the range and continuity of the Platonic tradition in late antiquity. Some of the papers treat specific authors, and others the evolution of particular doctrines.

The capacity to share and understand another’s state of mind or the ability to put oneself into another’s shoes or, in some way, experience the outlook or emotions of another being within oneself has been referred to as empathy. It is a presumed ability to burrow into another person’s structures of consciousness and experience oneself as another. Hence it involves the capacity of one to understand or feel what another is experiencing from within their frame of reference. This paper investigates (...) the im/possibility of empathy. The question of the im/possibility of empathy finds expression in the question of the possibility of a subject’s access into the subjective conscious experiences of another. The paper appraises various positions accruing from the basic Husserlian/Steinian views. It also highlights the optimists’ belief that empathy puts us in touch with others in a way that generates a compassionate concern that forms the foundation of morality and the pessimists’ view that empathy merely blurs the distinction between oneself and others, yielding self-interested motivation or at least precluding genuine altruism. This paper suggests that the problem of the im/possibility of empathy would persist in so far as the definition of empathy involves ‘feeling with’ rather than ‘feeling for.’ As Diana Meyers puts it, “the metaphor of putting oneself in the other’s shoes is misleading, for it is a mistake to assume that the other feels the same way as one would oneself feel in the same circumstances.” Thus, it is either that empathy is unreal or what is considered as empathy requires a redefinition. (shrink)

The paper argues that two apparently attractive conceptions of an eternal sentence are defective. An alternative conception is presented which the authors think allows greater insight into the nature of semantic concepts.

A new edition of the highly acclaimed book Multiculturalism and "The Politics of Recognition," this paperback brings together an even wider range of leading philosophers and social scientists to probe the political controversy surrounding ...

The relationship between corporate social responsiveness and profitability is investigated in a sample of corporate directors. The findings show there is no relationship between the level of director social responsiveness and corporate profitability. The implications of these results are discussed, especially as they relate to concerns about corporate governance.

This paper explores questions of access to perceptions of educational policy by members of policy elites. In particular, it reviews some possibilities of broadening how national education policy is contructed by examining the utility of published autobiographical tests.

This paper explores questions of access to perceptions of educational policy by members of policy elites. In particular, it reviews some possibilities of broadening how national education policy is contructed by examining the utility of published autobiographical tests.

Demands by Patients or their Families for treatment thought to be inappropriate by health care providers constitute an important set of moral problems in clinical practice. A variety of approaches to such cases have been described in the literature, including medical futility, standard of care and negotiation. Medical futility fails because it confounds morally distinct cases: demand for an ineffective treatment and demand for an effective treatment that supports a controversial end (e.g., permanent unconsciousness). Medical futility is not necessary in (...) the first case and is harmful in the second. Ineffective treatment falls outside the standard of care, and thus health care workers have no obligation to provide it. Demands for treatment that supports controversial ends are difficult cases best addressed through open communication, negotiation and the use of conflict-resolution techniques. Institutions should ensure that fair and unambiguous procedures for dealing with such cases are laid out in policy statements. (shrink)