Agnotology is the study of how ignorance arises via circulation of misinformation calculated to mislead. Legates et al. had questioned the applicability of agnotology to politically-charged debates. In their reply, Bedford and Cook, seeking to apply agnotology to climate science, asserted that fossil-fuel interests had promoted doubt about a climate consensus. Their definition of climate ‘misinformation’ was contingent upon the post-modernist assumptions that scientific truth is discernible by measuring a consensus among experts, and that a near unanimous consensus exists. However, (...) inspection of a claim by Cook et al. of 97.1 % consensus, heavily relied upon by Bedford and Cook, shows just 0.3 % endorsement of the standard definition of consensus: that most warming since 1950 is anthropogenic. Agnotology, then, is a two-edged sword since either side in a debate may claim that general ignorance arises from misinformation allegedly circulated by the other. Significant questions about anthropogenic influences on climate remain. Therefore, Legates et al. appropriately asserted that partisan presentations of controversies stifle debate and have no place in education. (shrink)

" In a book that seeks to shift the ground of debate within theory of knowledge, William P. Alston finds that the century-lo.

The cofounder of the Effective Altruism movement presents a counterintuitive approach anyone can use to make a difference in the world. While studying philosophy at Oxford University and trying to work out how he could have the greatest impact, William MacAskill discovered that most of the time and money aimed at making the world a better place achieves little. Why? Because individuals rarely have enough information to make the best choices. Confronting this problem head-on, MacAskill developed the concept of (...) effective altruism, a scientific, data-driven approach to making a difference that operates by asking these five questions: How much will this action improve others' lives? Is this the most effective action I can take? How useful is my contribution, given what others are already doing? What will happen if I don't do it? What are the chances of success, and how good would success be? Applying these principles, he demonstrates that many of our assumptions about doing good are misguided: he argues that one can potentially save more lives by working on Wall Street than as a heart surgeon, that cancer charities are not the best use of money, and that buying sweatshop-produced goods is a form of ethical consumption. MacAskill challenges us to think differently but argues that if we set aside our biases and rely on evidence and careful reasoning, each of us can make a tremendous difference. (shrink)

This massive two-volume reference presents a comprehensive selection of the most important works on the foundations of mathematics. While the volumes include important forerunners like Berkeley, MacLaurin, and D'Alembert, as well as such followers as Hilbert and Bourbaki, their emphasis is on the mathematical and philosophical developments of the nineteenth century. Besides reproducing reliable English translations of classics works by Bolzano, Riemann, Hamilton, Dedekind, and Poincare, William Ewald also includes selections from Gauss, Cantor, Kronecker, and Zermelo, all translated here (...) for the first time. (shrink)

William P. Alston formulates and defends a realist conception of truth, which he calls alethic realism (from "aletheia", Greek for "truth").

William P. Alston. difference in the scope of the rule reflects the fact that I-rules exist for the sake of making communication possible. Whereas their cousins are enacted and enforced for other reasons. We could distinguish I-rules just by this ...

In this clear and provocative account of the epistemology of religious experience, William P. Alston argues that the perception of God—his term for direct experiential awareness of God—makes a major contribution to the grounds of religious belief. Surveying the variety of reported direct experiences of God, Alston demonstrates that a person can be justified in holding certain beliefs about God on the basis of mystical experience.

Isaac Newton's Scientific Method examines Newton's argument for universal gravity and his application of it to resolve the problem of deciding between geocentric and heliocentric world systems by measuring masses of the sun and planets. William L. Harper suggests that Newton's inferences from phenomena realize an ideal of empirical success that is richer than prediction. Any theory that can achieve this rich sort of empirical success must not only be able to predict the phenomena it purports to explain, but (...) also have those phenomena accurately measure the parameters which explain them. Harper explores the ways in which Newton's method aims to turn theoretical questions into ones which can be answered empirically by measurement from phenomena, and to establish that propositions inferred from phenomena are provisionally accepted as guides to further research. This methodology, guided by its rich ideal of empirical success, supports a conception of scientific progress that does not require construing it as progress toward Laplace's ideal limit of a final theory of everything, and is not threatened by the classic argument against convergent realism. Newton's method endorses the radical theoretical transformation from his theory to Einstein's. Harper argues that it is strikingly realized in the development and application of testing frameworks for relativistic theories of gravity, and very much at work in cosmology today. (shrink)

What is it for a sentence to have a certain meaning? This is the question that the distinguished analytic philosopher William P. Alston addresses in this major contribution to the philosophy of language. His answer focuses on the given sentence's potential to play the role that its speaker had in mind, what he terms the usability of the sentence to perform the illocutionary act intended by its speaker. Alston defines an illocutionary act as an act of saying something with (...) a certain "content." He develops his account of what it is to perform such acts in terms of taking responsibility, in uttering a sentence, for the existence of certain conditions. In requesting someone to open a window, for example, the speaker takes responsibility for its being the case that the window is closed and that the speaker has an interest in its being opened. In Illocutionary Acts and Sentence Meaning, Alston expands upon this concept, creating a framework of five categories of illocutionary act and going on to argue that sentence meaning is fundamentally a matter of illocutionary act potential; that is, for a sentence to have a particular meaning is for it to be usable to perform illocutionary acts of a certain type. In providing detailed and explicit patterns of analysis for the whole range of illocutionary acts, Alston makes a unique contribution to the field of philosophy of language—one that is likely to generate debate for years to come. (shrink)

This new edition of a well-regarded book provides a concise and exceptionally clear introduction to Habermas's work, from his early writings on the public sphere, through his work on law and the state, to his more recent discussion of science, religion and contemporary Europe. Outhwaite examines all of Habermas's major works and steers a steady course through the many debates to which they have given rise. A major feature of the book is that it provides a detailed critical analysis of (...) Habermas's most important work, The Theory of Communicative Action. As well as looking at Habermas's appraisal of figures such as Foucault and Derrida, the book also examines his resolute defence of the Enlightenment project, his work on law and democracy and its implications for the important topic of European integration. This book quickly became established as an authoritative guide to Habermas's work, and this updated new edition will be an invaluable critical introduction for students and scholars across the social sciences and humanities, especially sociology, politics, philosophy and social theory. (shrink)

Divine Nature and Human Language is a collection of twelve essays in philosophical theology by William P. Alston, one of the leading figures in the current renaissance in the philosophy of religion. Using the equipment of contemporary analytical philosophy, Alston explores, partly refashions, and defends a largely traditional conception of God and His work in the world a conception that finds its origins in medieval philosophical theology. These essays fall into two groups: those concerned with theological language and those (...) that deal with the nature, status, and activity of God. In Part 1, Alston develops a conceptual scheme for discussing the topic of theological language. He also argues that there is a core of literal talk about God and even a core of predicates univocally applicable to God and creatures. Furthermore, he shows that God can be referred to directly as well as descriptively. In Parts II and III, the author sketches out a middle way between a classical conception of God exemplified by Aquinas and the more recent “process” or “panentheist” conception exemplified by Hartshorne. Alston argues that such a God can act so as to have real effects in the world and can enter into genuine dialogue and otherwise interact with human beings. In addition, he defends the idea that God provides a foundation for morality. The first collection of Alston's ground breaking work in the philosophy of religion, Divine Nature and Human Language will be welcomed by scholars and students of the philosophy of religion, metaphysics, theology, and religious studies. (shrink)

Between the opposing claims of reason and religious subjectivity may be a middle ground, William J. Wainwright argues. His book is a philosophical reflection on the role of emotion in guiding reason. There is evidence, he contends, that reason functions properly only when informed by a rightly disposed heart. The idea of passional reason, so rarely discussed today, once dominated religious reflection, and Wainwright pursues it through the writings of three of its past proponents: Jonathan Edwards, John Henry Newman, (...) and William James. He focuses on Edwards, whose work typifies the Christian perspective on religious reasoning and the heart. Then, in his discussion of Newman and James, Wainwright shows how the emotions participate in non-religious reasoning. Finally he takes up the challenges most often posed to notions of passional reason: that such views justify irrationality and wishful thinking, that they can't be defended without circularity, and that they lead to relativism. His response to these charges culminates in an eloquent and persuasive defense of the claim that reason functions best when influenced by the appropriate emotions, feelings, and intuitions. (shrink)

Though coming from different and distinct intellectual traditions, Richard Rorty and Gianni Vattimo are united in their criticism of the metaphysical tradition. The challenges they put forward extend beyond philosophy and entail a reconsideration of the foundations of belief in God and the religious life. They urge that the rejection of metaphysical truth does not necessitate the death of religion; instead it opens new ways of imagining what it is to be religious -- ways that emphasize charity, solidarity, and irony. (...) This unique collaboration, which includes a dialogue between the two philosophers, is notable not only for its fusion of pragmatism and hermeneutics but also for its recognition of the limits of both traditional religious belief and modern secularism. In "Anticlericalism and Atheism" Rorty discusses Vattimo's work _Belief_ and argues that the end of metaphysics paves the way for an anti-essentialist religion. Rorty's conception of religion, determined by private motives, is designed to produce the gospel's promise that henceforth God will not consider humanity as a servant but as a friend. In "The Age of Interpretation," Vattimo, who is both a devout Catholic and a frequent critic of the church, explores the surprising congruence between Christianity and hermeneutics in light of the dissolution of metaphysical truth. As in hermeneutics, interpretation is central to Christianity, which introduced the world to the principle of interiority, dissolving the experience of objective reality into "listening to and interpreting messages." The lively dialogue that concludes this volume, moderated and edited by Santiago Zabala, analyzes the future of religion together with the political, social, and historical aspects that characterize our contemporary postmodern, postmetaphysical, and post-Christian world. (shrink)

Analytic theology can flourish in the secular academy, and flourish as authentically Christian theology. Analytic Theology and the Academic Study of Religion explains analytic theology to other theologians and scholars of religion, while simultaneously explaining those other fields to analytic theologians. William Wood defends analytic theology from some common criticisms, but also argues that analytic theologians have much to learn from other forms of inquiry. Analytic theology is a legitimate form of theology, and a legitimate form of academic inquiry, (...) and it can be a valuable conversation partner within the wider religious studies academy. Analytic Theology and the Academic Study of Religion articulates an attractive vision of analytic theology, fosters a more fruitful inter-disciplinary conversation, and enables scholars across the religious studies academy to understand one another better. (shrink)

In this book, William H. F. Altman argues that it is not order of composition but reading order that makes Euthyphro, Apology of Socrates, Crito, and Phaedo “late dialogues,” and shows why Plato’s decision to interpolate the notoriously “late” Sophist and Statesman between Euthyphro and Apology deserves more respect from interpreters.

John D. Norton’s “Material Theory of Induction” has been one of the most intriguing recent additions to the philosophy of induction. Norton’s account appears to be a notably natural account of actual inductive practices, although his theory has attracted considerable criticism. I detail several novel issues for his theory but argue that supplementing the Material Theory with a theory of direct inference could address these problems. I argue that if this combination is possible, a stronger theory of inductive reasoning emerges, (...) which has a more propitious answer to the Problem of Induction. (shrink)

William Morton Wheeler -- The anti-colony as an organism -- Jean-Henri Fabre -- On instincts -- The termitodoxa, or biology and society -- The organization of research -- The dry-rot of our academic biology -- Emergent evolution and the development of societies -- Carl Akeley's early work and environment -- Present tendencies in biological theory -- Hopes in the biological sciences -- Some attractions of the field study of ants -- Animal societies.

In lieu of an abstract, here is a brief excerpt of the content:What Do You Mean, Rhetoric Is Epistemic?William D. HarpineIn 1967, Robert L. Scott (1967) advocated that "rhetoric is epistemic." This concept has enriched the work of rhetorical theorists and critics. Scott's essay is founded in a concept of argumentative justification in rhetoric, viewed as an alternative to analytic logic. Other writers, including Brummett (1976), Railsback (1983), and Cherwitz and Hikins (1986), have offered variations on Scott's theme. The (...) thesis that rhetoric is epistemic has been controversial, however, and from the tone of the debate one may draw two conclusions: many rhetorical theorists feel that Scott was on to something important, and the thesis as it has been developed is flawed. Much of the dispute centers on what the thesis means. These discussions have not yet adequately clarified that issue.The philosopher's most fundamental obligation is to define terms with care. It is in precisely this respect that the rhetoric-is-epistemic theorists have fallen short. Some of the key terms in this literature include rhetoric, knowledge, certainty, and truth. In too many cases, the writers on rhetorical epistemology have not defined their key terms at all. In other cases, their definitions are inadequate or inconsistent. This essay undertakes to sort out the most important definitional problems, which center on the rhetoric-is-epistemic theorists' habit of equivocating about the meanings of "rhetoric" and "certainty." The result makes it possible to endorse the validity of Scott's essentially ethical conclusions, while dismissing a number of unnecessary complexities in the arguments made by rhetoric-as-epistemic theorists. Finally, a few alternatives that might lead to more robust foundations for the rhetoric-as-epistemic thesis are suggested.In 1978, after reviewing four distinct interpretations of the claim that rhetoric is epistemic, Leff concluded that clarification of what that claim means "deserves more disciplined treatment than it has received in the recent literature" (1978, 77). The same could still be said. After some [End Page 335] thirty years of active research and speculation on the topic, one now sees fewer publications specifically advocating that rhetoric is epistemic. The distinguished rhetorical theorist Barry Brummett (1990) has declared the thesis deceased (69-72).All the same, textbook authors treat the thesis as a given, despite their tendency to interpret it in wildly different ways. Foss, for example, puts forward a view that "in the field of communication, the idea that rhetoric creates reality is known as the notion that rhetoric is epistemic, which simply means that rhetoric creates knowledge; epistemology is the study of the origin and nature of knowledge" (1989, 122; emphasis in the original). This version of the thesis, claiming that rhetoric actually "creates reality," might be more ontological than it is epistemic.1 Herrick takes a dialectical view that "through rhetorical interaction, people come to accept some ideas as true and to reject others as false. Thus, rhetoric's epistemic function in society can be seen in some ways to be a result of its benefit of testing ideas." Herrick continues that "once an idea has been tested thoroughly by a group, community, and society, it becomes part of what these groups take to be knowledge." Herrick contrasts this with the rejected view that "knowledge is all objective in nature and comes to us by way of direct experience or education" (1997, 22). Both Herrick and Foss offer interesting theses, and both attribute their views to Scott, but their views are obviously very different. There can be no surer evidence of the failure to use terms precisely.Brummett (1990) attributes the demise of rhetoric-is-epistemic research to the failure of critics to employ the idea in rhetorical criticism. Brummett might be right to the extent that much of the rhetoric-is-epistemic literature is indeed exceptionally abstract. Specific discussions might clarify some issues. Nonetheless, some notable rhetorical critics have indeed employed a concept that rhetoric is epistemic (e.g., Scott and Klumpp 1984; Sullivan 1992). The issues remain unclear. Furthermore, rhetorical criticism per se cannot clarify the meanings of theoretical terms. More likely, one sees less and less published research about the thesis that rhetoric is epistemic precisely because the thesis has not been laid out clearly... (shrink)

A lively and accessible history of Modernism, _The First Moderns_ is filled with portraits of genius, and intellectual breakthroughs, that richly evoke the _fin-de-siècle_ atmosphere of Paris, Vienna, St. Louis, and St. Petersburg. William Everdell offers readers an invigorating look at the unfolding of an age. "This exceptionally wide-ranging history is chock-a-block with anecdotes, factoids, odd juxtapositions, and useful insights. Most impressive.... For anyone interested in learning about late 19th- and early 20th- century imaginative thought, this engagingly written book (...) is a good place to start."—_Washington Post Book World_ "_The First Moderns_ brilliantly maps the beginning of a path at whose end loom as many diasporas as there are men."—Frederic Morton, _The Los Angeles Times Book Review_ "In this truly exciting study of the origins of modernist thought, poet and teacher Everdell roams freely across disciplinary lines.... A brilliant book that will prove useful to scholars and generalists for years to come; enthusiastically recommended."—_Library Journal_, starred review "Everdell has performed a rare service for his readers. Dispelling much of the current nonsense about 'postmodernism,' this book belongs on the very short list of profound works of cultural analysis."—_Booklist_ "Innovative and impressive... [Everdell] has written a marvelous, erudite, and readable study."-Mark Bevir, _Spectator_ "A richly eclectic history of the dawn of a new era in painting, music, literature, mathematics, physics, genetics, neuroscience, psychiatry and philosophy."—Margaret Wertheim, _New Scientist_ "[Everdell] has himself recombined the parts of our era's intellectual history in new and startling ways, shedding light for which the reader of _The First Moderns_ will be eternally grateful."—Hugh Kenner, _The New York Times Book Review_ "Everdell shows how the idea of "modernity" arose before the First World War by telling the stories of heroes such as T. S. Eliot, Max Planck, and Georges Serault with such a lively eye for detail, irony, and ambiance that you feel as if you're reliving those miraculous years."—Jon Spayde, _Utne Reader_. (shrink)

We investigate the role of personal values in an investment decision in a controlled experimental setting. Participants were asked to choose an investment in a bond issued by a tobacco company or a bond issued by a non-tobacco company that offered an equal or sometimes lower yield. We then surveyed the participants regarding their feelings toward tobacco use to determine whether these values influenced their investment decision. Using factor analysis, we identified investment- and tobacco-related dimensions on which participants’ responses tended (...) to load. Two of these factors, relating to the societal impact of investment decisions and the health effects of tobacco, were highly significant in determining whether participants selected a tobacco or non-tobacco related investment. More importantly, we found that when the rate of return on a tobacco-related investment exceeds the rate of return on an investment not involving tobacco by 1%, the intensity of participant concerns about the societal effects of their investment decisions was especially important in determining investment choices. This finding indicates that traditional wealth-maximization approaches, which do not consider the personal values of the investor, omit an important factor that affects investment decisions. (shrink)

In this book, William H. F. Altman considers the pedagogical connections behind the post-Republic dialogues from Timaeus to Theaetetus in the context of their Reading Order.

One of the world's great philosophers, William of Ockham's On the Connection of the Virtues (De connexione virtutum) provides insightful perspectives on ordinary issues of human conduct. Written in reasonably simple and nontechnical language, it is translated into English here for the first time. Ockham's views on many subjects have been misunderstood, his views on ethics as much as any. This book is designed to avoid some pitfalls that arise in reading medieval philosophy generally and Ockham in particular. Wood (...) begins her introduction with an account of what is known about Ockham's life and works and with a discussion of his place in the history of philosophy, followed by a brief general guide to his views. Finally, there is a historical account of the medieval debate on the connection of the virtues, to which Ockham's treatise is an important contribution. Problems of interpretation are addressed in the commentary, which follows the translation. Translation, commentary, and introduction provide students of Ockham's treatise with what they need to appreciate his stance on ethical issues and to approach his arguments critically. (shrink)

Suppose that God exists: what difference would that make to the world? The answer depends on the nature of God and the nature of the world. In this book, William E. Mann argues in one new and sixteen previously published essays for a modern interpretation of a traditional conception of God as a simple, necessarily existing, personal being. Divine simplicity entails that God has no physical composition or temporal stages; that there is in God no distinction between essence and (...) existence; that there is no partitioning of God's mental life into beliefs, desires, and intentions. God is thus a spiritual, eternal being, dependent on nothing else, whose essence is to exist and whose mode of existence is identical with omniscience, omnipotence, and perfectly goodness. In metaphysical contrast, the world is a spatial matrix populated most conspicuously by finite physical objects whose careers proceed sequentially from past to present to future. Mann defends a view according to which the world was created out of nothing and is sustained in existence from moment to moment by God. The differences in metaphysical status between creator and creatures raise questions for which Mann suggests answers. How can God know contingent facts and necessary truths without depending on them? Why is it so easy to overlook God's presence? Why would self-sufficient God create anything? Wouldn't a perfect God create the best world possible? Can God be free? Can we be free if God's power is continuously necessary to sustain us in existence? If God does sustain us, is God an accomplice whenever we sin? Mann responds to the Euthyphro dilemma by arguing for a kind of divine command metaethical theory, whose normative content lays emphasis on love. Given the metaphysical differences between us, how can there be loving relationships between God and creatures? Mann responds by examining the notions of piety and hope. (shrink)

Many philosophers argue that Keynes’s concept of the “weight of arguments” is an important aspect of argument appraisal. The weight of an argument is the quantity of relevant evidence cited in the premises. However, this dimension of argumentation does not have a received method for formalisation. Kyburg has suggested a measure of weight that uses the degree of imprecision in his system of “Evidential Probability” to quantify weight. I develop and defend this approach to measuring weight. I illustrate the usefulness (...) of this measure by employing it to develop an answer to Popper’s Paradox of Ideal Evidence. (shrink)

This book traces the development of formal logic from its origins in ancient Greece to the present day. The authors first discuss the work of logicians from Aristotle to Frege, showing how they were influenced by the philosophical or mathematical ideas of their time. They then examine developments in the present century.

A lively and accessible history of Modernism, _The First Moderns_ is filled with portraits of genius, and intellectual breakthroughs, that richly evoke the _fin-de-siècle_ atmosphere of Paris, Vienna, St. Louis, and St. Petersburg. William Everdell offers readers an invigorating look at the unfolding of an age. "This exceptionally wide-ranging history is chock-a-block with anecdotes, factoids, odd juxtapositions, and useful insights. Most impressive.... For anyone interested in learning about late 19th- and early 20th- century imaginative thought, this engagingly written book (...) is a good place to start."—_Washington Post Book World_ "_The First Moderns_ brilliantly maps the beginning of a path at whose end loom as many diasporas as there are men."—Frederic Morton, _The Los Angeles Times Book Review_ "In this truly exciting study of the origins of modernist thought, poet and teacher Everdell roams freely across disciplinary lines.... A brilliant book that will prove useful to scholars and generalists for years to come; enthusiastically recommended."—_Library Journal_, starred review "Everdell has performed a rare service for his readers. Dispelling much of the current nonsense about 'postmodernism,' this book belongs on the very short list of profound works of cultural analysis."—_Booklist_ "Innovative and impressive... [Everdell] has written a marvelous, erudite, and readable study."-Mark Bevir, _Spectator_ "A richly eclectic history of the dawn of a new era in painting, music, literature, mathematics, physics, genetics, neuroscience, psychiatry and philosophy."—Margaret Wertheim, _New Scientist_ "[Everdell] has himself recombined the parts of our era's intellectual history in new and startling ways, shedding light for which the reader of _The First Moderns_ will be eternally grateful."—Hugh Kenner, _The New York Times Book Review_ "Everdell shows how the idea of "modernity" arose before the First World War by telling the stories of heroes such as T. S. Eliot, Max Planck, and Georges Serault with such a lively eye for detail, irony, and ambiance that you feel as if you're reliving those miraculous years."—Jon Spayde, _Utne Reader_. (shrink)

Organizational ethics—defined as the alignment of an institution’s practices with its mission, vision, and values—is a growing field in health care not well characterized in empirical literature. To capture the scope and context of organizational ethics work in United States healthcare institutions, we conducted a nationwide convenience survey of ethicists regarding the scope of organizational ethics work, common challenges faced, and the organizational context in which this work is done. In this article, we report substantial variability in the structure of (...) organizational ethics programs and the settings in which it is conducted. Notable findings included disagreement about the activities that comprise organizational ethics and a lack of common metrics used to assess organizational ethics activities. A frequently cited barrier to full engagement in these activities was poor institution-wide understanding about the role and function of organizational ethics resources. These data suggest a tension in the trajectory of organizational ethics’ professionalization: while some variability is appropriate to the field’s relative youth, inadequate attention to definitions of organizational ethics practice and metrics for success can impede discussions about appropriate institutional support, leadership context, and training for practitioners. (shrink)

Dos místicos relativamente contemporáneos: Etty Hillesum y Benjamín González Buelta; dos estilos, dos contextos y una coincidencia establecida desde sus experiencias espirituales, en profunda conexión con la realidad, en medio de la vida y sus desafíos. Hillesum no habla propiamente de la experiencia mística, sin embargo, su proceso personal existencial en el duro contexto de guerra que le tocó vivir, la condujo a descubrirse profundamente habitada. Su experiencia de Dios le hizo posible comprender y gestionar el dolor en medio de (...) la guerra, así como la necesidad de ‘hacerse bálsamo sobre las heridas’ de sus hermanos judíos. Etty es una mística de ojos abiertos. Benjamín González Buelta ha profundizado en la comprensión de la mística, describiéndola y analizándola desde la experiencia de Dios en el contexto latinoamericano. Su reflexión permite hoy leer a Etty Hillesum desde la perspectiva del místico de ojos abiertos. (shrink)

If we are kind people, we care about others, including others who tend to hurt themselves. We all have friends or family members who have potential but squander or even ruin their lives from things like drug abuse, unwise spending decisions, or poor dietary habits. Concern for others often motivates us to endorse laws or private interventions meant to keep a person from harming herself even if that's what she wants to do in the moment. However, it is far from (...) clear that such paternalistic measures are, on net, benign, and they tend to violate an understanding that we should let adults make their own decisions. In this little book, William Glod argues that it's OK to allow people to make bad choices. It's OK even if those choices risk causing a lot of harm. Most defenders of paternalism agree that some bad choices are not harmful enough to require laws to stop them. However, Glod goes further. He argues that some people might want--and deserve--the freedom to make truly bad choices because such freedom is the only way they can act responsibly. He also argues that some "bad" choices may not even be bad, even if we can't know with confidence a person's true desires.In addition, the book explores choices that are bad because they might impose high monetary costs on others, arguing that mandatory insurance may be a better solution than eliminating the choice. Finally, it explores the potential pitfalls of paternalistic laws and policies - and how unintended, costly consequences can sabotage the most well-intended plans. Key Features Introduces key concepts for understanding paternalism and freedom of choice for undergraduates and general readers Discusses how many of our preferences are not easily understood by others, and shows how assumptions of what our true preferences can often backfire Explores ways in which people may want the freedom to make mistakes Examines the unintended consequences and associated problems of many paternalistic laws and regulations. (shrink)

This book is a clear and concise introduction to the Roman Emperor Marcus Aurelius Antoninus. His one major surviving work, often titled 'meditations' but literally translated simply as 'to himself', is a series of short, sometimes enigmatic reflections divided seemingly arbitrarily into twelve books and apparently written only to be read by him. For these reasons Marcus is a particularly difficult thinker to understand. His musings, framed as 'notes to self' or 'memoranda', are the exhortations of an earnest, conscientious Stoic (...) burdened with the onerous responsibilities of ruling an entire, enormous empire. William O. Stephens lucidly sketches Marcus Aurelius' upbringing, family relations, rise to the throne, military campaigns, and legacy, situating his philosophy amidst his life and times, explicating the factors shaping Marcus' philosophy, and clarifying key themes in the Memoranda. Specifically designed to meet the needs of students seeking a thorough understanding of this key figure and his major work, Marcus Aurelius: A Guide for the Perplexed is the ideal guide for understanding this Stoic author - the only philosopher who was also an emperor. (shrink)

William Craig has recently objected to my defense of Robert Adams’ anti-Molinist argument. I argue that all of Craig’s objections fail, and anti-Molinism stands undefeated.

This is a jewel among methods handbooks, bringing together a formidable collection of international contributors to comment on every aspect of the various central issues, complications, and controversies in the core methodological traditions. It is designed to meet the needs of those disciplinary and nondisciplinary problem-oriented social inquirers for a comprehensive overview of the methodological literature.

INTRODUCTION William Alston opens this dialogue on faith, reason, and skepticism by arguing that if the belief-forming processes of a typical Christian are ...

The recent accounting scandals have raised concerns regarding the closeness of auditor–client relationships. Critics argue that as the relationship lengthens a bond develops and auditors’ professional skepticism may be replaced with trust. However, Statement on Auditing Standards No. 99 states that auditors “should conduct the engagement with a mindset that recognizes the possibility that a material misstatement due to fraud could be present, regardless of any past experience with the entity and regardless of the auditor’s belief about management’s honesty and (...) integrity” (AICPA 2002, Statement on Auditing Standards No. 99, paragraph 13, p. 10). The purpose of this study is to investigate whether auditors develop trust in a client’s management and whether this trust affects auditors’ decisions. Specifically, this study examines whether auditors’ satisfaction with a client’s management during a prior audit engagement affects auditors’ self-reported trust in that client’s management and whether that trust affects their fraud risk assessment. The decision to trust a client’s management should be an ethical decision because excessive trust may impair auditors’ skepticism, which auditors are required to maintain by their professional responsibilities. We therefore also investigate whether auditors’ trust is affected by their moral reasoning. An experimental case was completed by 89 professional auditors, all with experience assessing the risk of fraud. The results suggest auditors’ satisfaction with the client affects their trust in the client (higher satisfaction associated with higher trust and lower satisfaction associated with lower trust). Further, after an overall unsatisfying experience, auditors’ trust affects their fraud risk assessments. However, after an overall satisfying experience, their trust does not affect their fraud risk assessments. The results indicate auditors are able to maintain their professional skepticism after satisfying past experiences with the client regardless of their beliefs about the honesty and trustworthiness of the client’s management. Lastly, auditors’ moral reasoning was not related to their trust in the client’s management. (shrink)

William Haas; IX*—Meanings and Rules, Proceedings of the Aristotelian Society, Volume 73, Issue 1, 1 June 1973, Pages 135–156, https://doi.org/10.1093/aristotel.

In a recent essay review of William R. Newman, Atoms and Alchemy (2006), Ursula Klein defends her position that philosophically informed corpuscularian theories of matter contributed little to the growing knowledge of "reversible reactions" and robust chemical species in the early modern period. Newman responds here by providing further evidence that an experimental, scholastic tradition of alchemy extending well into the Middle Ages had already argued extensively for the persistence of ingredients during processes of "mixture" (e.g. chemical reactions), and (...) that this corpuscular alchemical tradition bore important fruit in the work of early modern chymists such as Daniel Sennert and Robert Boyle. (shrink)