My argument will proceed as follows. I will first sketch out the broad internalist case for pitching its normative account of sport in the abstract manner that following Dworkin’s lead in the philosophy of law its adherents insist upon. I will next show that the normative deficiencies in social conventions broad internalists uncover are indeed telling but misplaced since they hold only for what David Lewis famously called ‘coordinating’ conventions. I will then distinguish coordinating conventions from deep ones and make (...) my case not only for the normative salience of deep conventions but for their normative superiority over the abstract normative principles broad internalists champion. (shrink)

Continuing William Mitchell's investigations of how we understand, reason about, anduse images, The Reconfigured Eye provides the first systematic, critical analysis of the digitalimaging revolution.

In [4], Kunen used iterated ultrapowers to show that ifUis a normalκ-complete nontrivial ultrafilter on a cardinalκthenL[U], the class of sets constructive fromU, has only the ultrafilterU∩L[U] and this ultrafilter depends only onκ. In this paper we extend Kunen's methods to arbitrary sequencesUof ultrafilters and obtain generalizations of these results. In particular we answer Problem 1 of Kunen and Paris [5] which asks whether the number of ultrafilters onκcan be intermediate between 1 and 22κ. If there is a normalκ-complete ultrafilterUonκsuch (...) that {α <κ: α is measurable} ∈Uthen there is an inner model with exactly two normal ultrafilters onκ, and ifκis super-compact then there are inner models havingκ+ +,κ+or any cardinal less than or equal toκnormal ultrafilters.These methods also show that several properties ofLwhich had been shown to hold forL[U] also hold forL[U]: using an idea of Silver we show that inL[U] the generalized continuum hypothesis is true, there is a Souslin tree, and there is awell-ordering of the reals. In addition we generalize a result of Kunen to characterize the countaby complete ultrafilters ofL[U]. (shrink)

INTRODUCTION Adam Wodeham, OFM (d.) has received only passing mention in the textbooks on the history of medieval philosophy. Although recognized as a major ...

Against the background of changing assessments of Nominalism and its meanings before Ockham, this book examines the reception of Ockham's thought at Oxford and ...

Despite acknowledgment that performance failure among new salespeople is a prevalent issue for organizations, researchers do not fully understand the consequences of repetitive periods of failure on new salespeople’s unethical selling behaviors. Further, little is known about how a sales force’s reward structure and managerial attempts to intervene following failure affect new salespeople’s behavior. Combining an experiment with longitudinal growth models, we show that repetitive periods of failure increase unethical behaviors, and interventions intended to remind the salesperson to behave in (...) the customer’s best interests attenuate this effect under a non-contingent reward structure. However, counter to managerial assumptions, under a contingent reward structure these customer-oriented interventions actually backfire by amplifying the original relationship between repetitive failure and unethical behaviors. The results have potentially important managerial implications for those who manage new salespeople learning how to sell or during other failure-prone periods. (shrink)

The philosophy of religion as a distinct discipline is an innovation of the last two hundred years, but its central topics--the existence and nature of the divine, humankind's relation to it, the nature of religion and its place in human life--have been with us since the inception of philosophy. Philosophers have long critically examined the truth of (and rational justification for) religious claims, and have explored such philosophically interesting phenomena as faith, religious experience and the distinctive features of religious discourse. (...) The second half of the twentieth-century has been an especially fruitful period, with philosophers using new developments in logic and epistemology to mount both sophisticated defenses of, and attacks on, religious claims. The Oxford Handbook of Philosophy of Religion contains newly commissioned chapters by 21 prominent experts who cover the field in a comprehensive but accessible manner. Each chapter is expository, critical, and representative of a distinctive viewpoint. The Handbook is divided into two sections. The first, "Problems," covers the most frequently discussed topics, among them arguments for God's existence, the problem of evil, and religious epistemology. The second is called "Approaches" and contains four essays assessing the advantages and disadvantages of different methods of practicing philosophy of religion. The Handbook offers contributors of high stature who present substantive and in-depth treatment of the most central topics. It is a must-have reference for anyone with an interest in philosophy and religion. (shrink)

Although philosophical theologians have sometimes claimed that human beings are necessarily dependent on God, few have developed the idea with any precision. Jonathan Edwards is a notable exception, providing a detailed and often novel account of humanity’s essential ontological, moral, and soteriological dependence on God.

The doctrine of the spiritual senses has played a significant role in the history of Roman Catholic and Eastern Orthodox spirituality. What has been largely unremarked is that the doctrine also played a significant role in classical Protestant thought, and that analogous concepts can be found in Indian theism. In spite of the doctrine’s significance, however, the only analytic philosopher to consider it has been Nelson Pike. I will argue that his treatment is inadequate, show how the development of the (...) doctrine in Puritan thought and spirituality fills a serious lacuna in Pike’s treatment, and conclude with some suggestions as to where the discussion should go next. (shrink)

This chapter contains sections titled: Philosophical Problems Associated with Christianity Christian Theism and Western Philosophy Christianity's Attitude Toward Philosophy Works cited.

Richard Gale has mounted the most effective attack on religious experience’s cognitive credentials in recent decades. This article explains why I am nonetheless not persuaded by it. I argue that: (1) Contrary to Gale, mystical experiences do take an objective accusative, and are therefore presumptively cognitive. (2) The tests for the veridicality of religious experience are more like those for sense experiences than Gale allows. (3) Gale’s “big” or “deep” disanalogy (viz., that “there are no analogous dimensions [to space-time] in (...) which the apparent object of a religious experience could be housed” and, as a result, no way to distinguish between religious experiences that are of numerically one and the same religious object and religious experiences “that are of merely qualitatively similar ones”) is not as devastating as he thinks. (4) Gale’s critique of my and Alston’s attempt to defuse attacks on the cognitively of religious experience by appealing to categoreal differences between the apparent objects of religious experience and sense experience is unsuccessful. (shrink)

A striking feature of the current philosophical scene is the division between those philosophers of religion primarily associated with the American Philosophical Association and those primarily associated with the American Academy of Religion. This difference is loosely correlated with twoothers: the comparative dominance of analytic philosophy in the APA and of hermeneutical philosophy in the AAR, and the greater visibility of traditional theists in the APA. In this book eight prominent philosophers of religion from these organizations explore the historical, cultural, (...) andphilosophical roots of these differences, their connections, and the prospects for rapprochement. (shrink)

Stace and others maintain that mystical consciousness reveals the identity of selves and, therefore, provides a justification for altruism. Zaehner argues that some types of mystical consciousness apparently reveal the identity of such opposites as good and evil, and Danto holds that mystical consciousness involves a transcendence of all distinctions, including moral distinctions. Thus, for both Zaehner and Danto mysticism undercuts morality. The author attempts to show that these positions are defective and suggests that there are no important epistemic or (...) logical connections between mystical consciousness and morality. (shrink)

Rowe argues that if for every good world there is a better, then God is not morally perfect since no matter what world God were to create he could have done better than he did. I contend that Rowe’s argument doesn’t do justice to the role grace plays in the theist’s doctrine of creation, and respond to five new criticisms of my position that Rowe offers in Can God be Free?

A glance at the daily newspaper reveals a myriad of moral imperfections in sport. Stories on drug use, violence, scandals, and unethical practices are nearly as common as recaps of the previous day's game. "Ethics in Sport" examines these and other key issues. It is the finest and most comprehensive literature to date on the ethical issues confronting sport in contemporary society. The book includes - an examination of good sportsmanship, fair play, and cheating and their true places in today's (...) sport environment; -an ethical exploration of the most dominant, moral controversy in sport today - performance-enhancing drugs; -a review of gender equity and identity in modern-day sport, including a look into the strides that women have made and the male "paternalism" of sport that may hinder future progress;-an overview of animal rights in sport and the moral and ethical issues of exploiting, maiming, and even killing animals in the name of sport; -a look into sport's influence on society;-an assessment of violence in sport and its threat to the moral social fiber; and -an evaluation of whether sport still teaches values that are vital and beneficial. Ethics in Sport, Third Edition, offers 32 essays by well-known authors. These essays explore the roots of the ethical and moral dilemmas so prevalent in sport culture today. Nearly half the essays are new to this edition. (shrink)

The confrontation between Philip the Fair and Boniface VIII has long been seen as a major turning point for the medieval papacy, for the rise of national monarchies, and for the political shaping of public opinion in late-medieval France. Philip's campaign to gain and display the support of the clergy, the nobility, and townspeople throughout the realm also generated a large body of documentation, much of which survives today. Although frequently explored and exploited during the last four centuries, the archival (...) record is not as straightforward as it appears. While recognizing it as part of a masterly propaganda campaign, one needs to look not simply at the shaping of opinion, but at the shaping of the written record—a case in which the silences, what is not recorded, are often as important as the voices on which our attention has been focused. But before turning to that issue, a brief review of events may be useful. (shrink)

A complex of transformations, carried into effect with varying tempos since the beginning of the era of industrial revolutions, has disrupted a certain number of human societies: societies which the ethnologists often call “modern” in opposing them to those labeled “traditional.”.