Joining the debate over the roles of reason and appetite in the moral mind, In Praise of Desire takes the side of appetite. Acting for moral reasons, acting in a praiseworthy manner, and acting out of virtue are simply acting out of intrinsic desires for the right or the good.

Uses the thoughts of such great minds as Kierkegaard, Plato, and Beckett to examine the concept of love and redefine it in the face of twenty-first century modernity.

In his In Praise of Blame, George Sher aims to provide an analysis and defense of blame. In fact, he aims to provide an analysis that will itself yield a defense by allowing him to argue that morality and blame "stand or fall together." He thus opposes anyone who recommends jettisoning blame while preserving morality. In this comment, I examine Sher's defense of blame. Though I am much in sympathy with Sher's strategy of defending blame by providing an analysis (...) that shows its connection to our commitment to morality, I question his execution of this strategy. Sher hopes to defend our blaming practices by showing our dispositions to them to be a merely contingent consequence of a belief-desire pair that is itself justified by whatever justifies our commitment to morality. I doubt our blaming practices can be defended in this way. In explaining my doubts, I provide a short comparison of Sher's approach with that of P. F. Strawson in "Freedom of Resentment." I suggest that we might do better by exploring the connection between our commitment to morality and our blaming practices themselves. (shrink)

In Praise of Philosophy Mister Provost, Colleagues, Ladies and Gentlemen: The man who witnesses his own research, that is to say his own inner disorder, ...

First published in 1991, _In Praise of Cognitive Emotions_ comprises fourteen of Scheffler's most recent essays - all of which challenge contemporary notions of education and rationality. While defending the ideal of rationality, he insists that rationality not be identified with a mental faculty or a mechanism of inference but taken rather as the capactity to grasp principles and purposes and to evaluate them in the light of relevant reasons. Examining a broad range of issues - from computers in (...) school to math education, from metaphor to morality - these essays are unified by Scheffler's conviction of the primacy of critical thought in education. Scheffler is especially concerned to promote a broad interpretation of rationality to counteract the narrowing of vision accompanying the technological revolution now sweeping education. Addressing three specific areas of curriculum, the work offers a critique of computer applications to education, develops a notion of strategic rationality in understanding mathematical reasoning, and, contrary to prevalent notions of moral education, connects reason with care, thus emphasizing the intimate connection between emotion and reason and challenging the dominant perception of the two as oppositional. (shrink)

Why does reason matter, if in the end everything comes down to blind faith or gut instinct? Why not just go with what you believe even if it contradicts the evidence? Why bother with rational explanation when name-calling, manipulation, and force are so much more effective in our current cultural and political landscape? Michael Lynch's In Praise of Reason offers a spirited defense of reason and rationality in an era of widespread skepticism--when, for example, people reject scientific evidence about (...) such matters as evolution, climate change, and vaccines when it doesn't jibe with their beliefs and opinions. In recent years, skepticism about the practical value of reason has emerged even within the scientific academy. Many philosophers and psychologists claim that the reasons we give for our most deeply held views are often little more than rationalizations of our prior convictions. _In_ _Praise of Reason_ gives us a counterargument. Although skeptical questions about reason have a deep and interesting history, they can be answered. In particular, appeals to scientific principles of rationality are part of the essential common currency of any civil democratic society. The idea that everything is arbitrary--that reason has no more weight than blind faith--undermines a key principle of a civil society: that we owe our fellow citizens explanations for what we do. Reason matters--not just for the noble ideal of truth, but for the everyday world in which we live. (shrink)

In this important volume, the leading political theorist and philosopher Norberto Bobbio confronts some of the most enduring moral questions of our time. Written over the last two decades of the twentieth century, the essays in this volume develop some of the central themes in Bobbio's moral and political philosophy. They also reflect his longstanding civil commitment to liberty, democracy, peace and equality. The opening essay, 'In praise of meekness', analyses the virtue of meekness in its individual and social (...) aspects. It identifies the meek person with the nonviolent, and meekness with the refusal to exercise violence against anyone. Meekness, therefore, is a non-political virtue - it is the antithesis of politics. The volume also addresses the persistent classical problem of 'reason of state', as well as the more contemporary questions of tolerance and truth, racism, prejudice and ethics. The problem of evil in the modern world is also discussed. All the essays display the sensitivity and depth of understanding that characterize Bobbio's writings on current debates and historical controversies. The book will be invaluable reading for all students and scholars of politics, as well as those who are interested in the debates surrounding morals, ethics and law. (shrink)

_In Praise of Theatre_ is Alain Badiou’s latest work on the ‘most complete of the arts,’ the theatrical stage. This book, certain to be of great interest to scholars and theatre practitioners alike, elaborates the theory of the theatre developed by Badiou in works such as Rhapsody for the Theatre and the ‘Theses on Theatre’ and enquires into the status of a theatre that would be adequate to our ‘contemporary, market-oriented chaos.’ In a departure from his usual emphasis upon (...) canonical figures of the stage such as Bertolt Brecht and Samuel Beckett, Badiou devotes In Praise of Theatre largely to a consideration of contemporary practitioners, including Jan Fabre, Brigitte Jacques and Romeo Castellucci. In addition, the book features an incisive analysis of the precarious status of the theatre today, in which Badiou describes not only the current threats to the theatre from the right, but the far more insidious threat from the left. (shrink)

Involvement is an important element of good research and a route to impact. In line with early organizational analysis, we advocate involvement with research stakeholders and investing in the necessary communication and rhetorical skills.

Blame is an unpopular and neglected notion: it goes against the grain of a therapeutically-oriented culture and has been far less discussed by philosophers than such related notions as responsibility and punishment. This book seeks to show that neither the opposition nor the neglect is justified. The book's most important conclusion is that blame is inseperable from morality itself - that any considerations that justify us in accepting a set of moral principles must also call for the condemnation of those (...) who violate the principles. Properly understood, blame and morality must stand or fall together. (shrink)

The central thesis of this book is that we need to reform philosophy and join it to science to recreate a modern version of natural philosophy; we need to do this in the interests of rigour, intellectual honesty, and so that science may serve the best interests of humanity. Modern science began as natural philosophy. In the time of Newton, what we call science and philosophy today – the disparate endeavours – formed one mutually interacting, integrated endeavour of natural philosophy: (...) to improve our knowledge and understanding of the universe, and to improve our understanding of ourselves as a part of it. Profound discoveries were made, indeed one should say unprecedented discoveries. It was a time of quite astonishing intellectual excitement and achievement. And then natural philosophy died. It split into science on the one hand, and philosophy on the other. This happened during the 18th and 19th centuries, and the split is now built into our intellectual landscape. But the two fragments, science and philosophy, are defective shadows of the glorious unified endeavour of natural philosophy. Rigour, sheer intellectual good sense and decisive argument demand that we put the two together again, and rediscover the immense merits of the integrated enterprise of natural philosophy. This requires an intellectual revolution, with dramatic implications for how we understand our world, how we understand and do science, and how we understand and do philosophy. There are dramatic implications, too, for education. And it does not stop there. For, as I show in the final chapter, resurrected natural philosophy has dramatic, indeed revolutionary methodological implications for social science and the humanities, indeed for the whole academic enterprise. It means academic inquiry needs to be reorganized so that it comes to take, as its basic task, to seek and promote wisdom by rational means, wisdom being the capacity to realize what is of value in life, for oneself and others, thus including knowledge, technological know-how and understanding, but much else besides. The outcome is institutions of learning rationally designed and devoted to helping us tackle our immense global problems in increasingly cooperatively rational ways, thus helping us make progress towards a good world – or at least as good a world as possible. (shrink)

First published in 1971, Professor Putnam's essay concerns itself with the ontological problem in the philosophy of logic and mathematics - that is, the issue of whether the abstract entities spoken of in logic and mathematics really exist. He also deals with the question of whether or not reference to these abstract entities is really indispensible in logic and whether it is necessary in physical science in general.

In this article, conviviality is examined as a constitutive part of human life. On the basis of (ethnographic) examples and discussion, it is maintained that it is a fundamental good, necessary for the valuation of most other goods. The role and function of conviviality, however, are often obscured in theory. Aristotle’s view of the virtues still allowed room for it. Most modern scientific and philosophical approaches ascribe a thinkable motive to interactions that stimulate our spontaneity and faith in life, such (...) as the motive of solving problems that can be construed in objective terms (as in neo-Darwinism), or of seeing reality correspond to reflexive representations of life (as in hermeneutics). Maurice Blondel’s critique of intellectualism and his view of tradition are invoked. By accepting conviviality as a prerequisite for human spirituality, we can focus on aspects of Christianity – like a respect for concrete traditions – that tend to disappear into the background when we frame its teachings and promises in intellectual terms. The argument also points to dangers connected with the fact that instrumental logic largely determines the shape of modern life: we easily forget one of the key conditions for experiencing human life as fulfilling and worthwhile. (shrink)

First published in 1991, In Praise of Cognitive Emotions comprises fourteen of Scheffler's most recent essays âe" all of which challenge contemporary notions of education and rationality. While defending the ideal of rationality, he insists that rationality not be identified with a mental faculty or a mechanism of inference but taken rather as the capactity to grasp principles and purposes and to evaluate them in the light of relevant reasons. Examining a broad range of issues âe" from computers in (...) school to math education, from metaphor to morality âe" these essays are unified by Scheffler's conviction of the primacy of critical thought in education. Scheffler is especially concerned to promote a broad interpretation of rationality to counteract the narrowing of vision accompanying the technological revolution now sweeping education. Addressing three specific areas of curriculum, the work offers a critique of computer applications to education, develops a notion of strategic rationality in understanding mathematical reasoning, and, contrary to prevalent notions of moral education, connects reason with care, thus emphasizing the intimate connection between emotion and reason and challenging the dominant perception of the two as oppositional. (shrink)

I have meditated regularly, following simple Buddhist procedures, for more than ten years, and that seems just about long enough for me to start to offer some preliminary account of it, despite the limitations of my progress and experience, and the difficulty of describing the more intimate and less explored reaches of the mind. I think I have learned enough to say that through prolonged spiritual practice one arrives at the springs of action and at root attitudes, and is in (...) a position to be possessed of them in a purer, stronger form. It may seem difficult to see how the practice of philosophy can be reconciled with the practice of meditation, but I shall describe how I have tried to do so, and say how I think the one bears on the other. In fact all I can do in the present paper is to attempt a limited discussion of moral psychology, and its relation to the foundations of ethics, a discussion, I must concede now, in which I waver uncertainly in my expression of the key issues. But I think that I cannot delay indefinitely, and if I can sketch out the terrain even roughly, better work on it can come later. My references to mindfulness and to meditation will be elementary and not systematic, though adequate, I hope, to what I want to say about ethics. What I am writing in praise of is mindfulness, or awareness, which I take to be a virtue that is developed through the practice of meditation or some comparable contemplative activity. I am also concerned for the future direction of philosophy. It seems to me that our attaining to this virtue will transform its practice, so that it moves closer to traditional expectations, somewhat disappointed in recent years, though supposedly less so now. If I am not deluded, there is an interior route towards the great questions of metaphysics, and we shall be known for not having taken it. It is a task for a new generation of philosophers, and I for one still scan the horizon for their arrival. (shrink)

Already translated into six languages, Francois Jullien's In Praise of Blandness hasbecome a classic. Appearing for the first time in English, this groundbreaking work of philosophy,anthropology, aesthetics, and sinology is certain to stir readers to think and experience what mayat first seem impossible: the richness of a bland sound, a bland meaning, a bland painting, a blandpoem. In presenting the value of blandness through as many concrete examples and original texts aspossible, Jullien allows the undifferentiated foundation of all things (...) -- blandness itself -- toappear. After completing this book, readers will reevaluate those familiar Western lines of thoughtwhere blandness is associated with a lack -- the undesirable absence of particular, definingqualities.Jullien traces the elusive appearance and crucial value of blandness from its beginningsin the Daoist and Confucian traditions to its integration into literary and visual aesthetics in thelate-medieval period and beyond. Gradually developing into a positive quality in Chinese aestheticand ethical traditions, the bland comprises the harmonious and unnameable union of all potentialvalues, embodying a reality whose very essence is change and providing an infinite opening into thebreadth of human expression and taste.More than just a cultural history, In Praise of Blandnessinvites those both familiar and unfamiliar with Chinese culture to explore the resonances of thebland in literary, philosophical, and religious texts and to witness how all currents of Chinesethought -- Confucianism, Daoism, Buddhism -- converge in harmonious accord. (shrink)

At the heart of this book is a simple comparison: monotheistic religions are exclusive, whereas ancient polytheistic religions are inclusive. In this thought-provoking book, Maurizio Bettini, one of today's foremost classicists, uses the expansiveness of ancient polytheism to shine a bright light on a darker corner of our modern times. It can be easy to see ancient religions as inferior, less free, and remote from shared visions of a more inclusive world. But, as Bettini deftly shows, many ancient practices tended (...) to produce results aligned with contemporary progressive values, like pluralism and diversity. In Praise of Polytheism does not chastise the modern world or blame monotheism for all our woes but rather shows in clear, sharp prose how much we can learn from ancient religions, underscoring the limitations of how we view the world and ourselves today. (shrink)

Modern science began as natural philosophy. In the time of Newton, what we call science and philosophy today – the disparate endeavours – formed one mutually interacting, integrated endeavour of natural philosophy: to improve our knowledge and understanding of the universe, and to improve our understanding of ourselves as a part of it. Profound, indeed unprecedented discoveries were made. But then natural philosophy died. It split into science on the one hand, and philosophy on the other. This happened during the (...) 18th and 19th centuries, and the split is now built into our intellectual landscape. But the two fragments, science and philosophy, are defective shadows of the glorious unified endeavour of natural philosophy. Rigour, sheer intellectual good sense and decisive argument demand that we put the two together again, and rediscover the immense merits of the integrated enterprise of natural philosophy. This requires an intellectual revolution, with dramatic implications for how we understand our world, how we understand and do science, and how we understand and do philosophy. There are dramatic implications, too, for education, and for the entire academic endeavour, and its capacity to help us discover how to tackle more successfully our immense global problems. (shrink)

In Praise of Philosophy and Other Essays explores Lavelle, Bergson, and Socrates and provides themes from Merleau-Ponty lectures at the Collége de France including “The Problem of Speech” and “Nature and Logos: The Human Body.”.

Can we give objective reasons for our most basic standards of reason-- our fundamental epistemic principles? I argue, against several forms of skepticism about reason, that we can, but that the reasons we can give for epistemic principles are ultimately practical, not epistemic.

Negri, a leading Marxist philosopher, has inspired anti-empire movements around the world through his writings and personal example. This work, which began as a conversation between Negri and literary critic Casarino, is the most complete review of the philosopher's work.

The article begins with a response to a recent contribution by Jensen, in which he has criticized several aspects of the use of triads of elements, including Döbereiner’s original introduction of the concept and the modern use of atomic number triads by some authors including myself. Such triads are groups of three elements, one of which has approximately the average atomic weight of the other two elements, as well as having intermediate chemical reactivity. I also examine Jensen’s attempted reconstruction Mendeleev’s (...) use of triads in predicting the atomic weights of three hitherto unknown elements, that were subsequently named gallium, germanium and scandium. The present article then considers the use of atomic number triads, in conjunction with the phenomenon of first member anomaly, in order to offer support for Janet’s left-step periodic table, in which helium is relocated into group 2 of the table. Such a table features triads in which the 2nd and third elements of each group, without fail, fall into periods of equal length, a feature that is absent in the conventional 18-column or the conventional 32-column table. The dual sense of the term element, which is the source of much discussion in the philosophy of chemistry, is alluded to in further support of such a relocation of helium that may at first appear to contradict chemical intuition. (shrink)

In this important volume, the leading political theorist and philosopher Norberto Bobbio confronts some of the most enduring moral questions of our time. Written over the last two decades of the twentieth century, the essays in this volume develop some of the central themes in Bobbio's moral and political philosophy. They also reflect his longstanding civil commitment to liberty, democracy, peace and equality. The opening essay, 'In praise of meekness', analyses the virtue of meekness in its individual and social (...) aspects. It identifies the meek person with the nonviolent, and meekness with the refusal to exercise violence against anyone. Meekness, therefore, is a non-political virtue - it is the antithesis of politics. The volume also addresses the persistent classical problem of 'reason of state', as well as the more contemporary questions of tolerance and truth, racism, prejudice and ethics. The problem of evil in the modern world is also discussed. All the essays display the sensitivity and depth of understanding that characterize Bobbio's writings on current debates and historical controversies. The book will be invaluable reading for all students and scholars of politics, as well as those who are interested in the debates surrounding morals, ethics and law. (shrink)

Already translated into six languages, Francois Jullien's In Praise of Blandness has become a classic. Appearing for the first time in English, this groundbreaking work of philosophy, anthropology, aesthetics, and sinology is certain to stir readers to think and experience what may at first seem impossible: the richness of a bland sound, a bland meaning, a bland painting, a bland poem. In presenting the value of blandness through as many concrete examples and original texts as possible, Jullien allows the (...) undifferentiated foundation of all things -- blandness itself -- to appear. After completing this book, readers will reevaluate those familiar Western lines of thought where blandness is associated with a lack -- the undesirable absence of particular, defining qualities.Jullien traces the elusive appearance and crucial value of blandness from its beginnings in the Daoist and Confucian traditions to its integration into literary and visual aesthetics in the late-medieval period and beyond. Gradually developing into a positive quality in Chinese aesthetic and ethical traditions, the bland comprises the harmonious and unnameable union of all potential values, embodying a reality whose very essence is change and providing an infinite opening into the breadth of human expression and taste.More than just a cultural history, In Praise of Blandness invites those both familiar and unfamiliar with Chinese culture to explore the resonances of the bland in literary, philosophical, and religious texts and to witness how all currents of Chinese thought -- Confucianism, Daoism, Buddhism -- converge in harmonious accord. (shrink)

Examining a broad range of issues - from computers in school to math education, from metaphor to morality - these essays are unified by Scheffler's conviction ...

Ambivalence is a form of inner volitional conflict that we experience as being irresolvable without significant cost. Because of this, very few of us relish feelings of ambivalence. Yet for many in the Western philosophical tradition, ambivalence is not simply an unappealing experience that's hard to manage. According to Unificationists--whose view finds its historical roots in Plato and Augustine and is ably defended by contemporary philosophers such as Harry Frankfurt and Christine Korsgaard--ambivalence is a failure of well-functioning agency. The reasons (...) for this, we're told, are threefold. First, it precludes agents from resolving their wills in a way that is necessary for autonomy. Second, it precludes agents from fully affirming their live and, in particular, from fully affirming the choices they make. As a result, ambivalence robs them of an important source of meaning. Finally, ambivalence causes agents to act in self-defeating ways. In so doing, they act without integrity. Ambivalence is thus seen as a threat to a trio of important agential goods, and as a result, it imperils the best forms of human agency. -/- Against the Unificationists, D. Justin Coates argues that ambivalence does not preclude volitional resolution or normatively significant forms of affirmation. Nor does it guarantee self-defeat. Consequently, ambivalence as such is no threat to autonomy, meaning, or integrity. In assessing these arguments, ambivalence is also revealed to have an important role in securing the very goods that unificationists contend it undermines. The reason for this is that each of these goods requires the agent to be normatively competent. But normative competence itself, Coates argues, often leads agents to be ambivalent. The best forms of human agency are therefore shown to be not only compatible with ambivalence but as regularly requiring it. Ambivalence is thus not a volitional defect, but a crucial constituent of well-functioning agency. (shrink)

First published in 1984. Routledge is an imprint of Taylor & Francis, an informa company.

Reasons-responsive accounts of praiseworthiness say, roughly, that an agent is praiseworthy for an action just in case the reasons that explain why they acted are also the reasons that explain why the action is right. In this paper, we argue that reasons-responsive accounts imply that some actions of non-human animals are praiseworthy. Trying to exclude non-human animals, we argue, risks neglecting cases of inadvertent virtue in human action and undermining the anti-intellectualist commitments that are typically associated with reasons-responsive accounts. Of (...) course, this could be taken as a reason to reject reasons-responsive accounts, rather than as a reason to attribute praiseworthiness to non-human animal action. We respond to two reasons that one might resist the implication that non-human animal action can be praiseworthy. The first appeals to intuition: it’s too counterintuitive to attribute praiseworthiness to non-human animal action. In response, we argue that once the factors that determine an action’s praiseworthiness are disambiguated from the factors that determine whether an agent should be praised, the intuitive objection loses much of its force. The second appeals to empirical evidence: attributing praiseworthiness to non-human animal action involves a problematic kind of anthropomorphizing. First, we point out that this objection is mostly an _a priori_ objection in _a posteriori_ clothes: whether we give anthropomorphic vs. anthropectic explanations is a methodological choice, not an empirical one. Second, we argue that considerations from the literature on rational analysis and radical interpretation actually support anthropomorphic explanations over anthropectic explanations. (shrink)

First published in 1984. Routledge is an imprint of Taylor & Francis, an informa company.

First published in 1984. Routledge is an imprint of Taylor & Francis, an informa company.

Everyfan -- Definitions : praise, beauty, athletics -- Discontinuities : demigods, gladiators, knights, ruffians, sportsmen, Olympians, customers -- Fascinations : bodies, suffering, grace, tools, forms, plays, timing -- Gratitude : watching, waste.

To the historian concerned with the long development of Western political thinking, the medieval phase has frequently proved to be difficult to access and the significance of its various aspects or components hard to assess. One way around that difficulty is to sharpen the focus by adopting a world-historical perspective and by taking as one's criterion of significance the degree to which the components of the medieval legacy helped shape the unquestionable singularity of Western political thought. Take that tack, however, (...) and one is likely to fall victim to charges of having succumbed to some sort of 'mythology of prolepsis'. That being so, it is long since time to respond, as here, with a word or two 'in praise of prolepsis'. (shrink)

The many gods of modernity -- The dynamics of relativization -- Relativism -- Fundamentalism -- Certainty and doubt -- The limits of doubt -- The politics of moderation.

The late nineteenth- and early twentieth-century debate over ‘internal’ and ‘external’ relations is well explored, as far as its course in Britain is concerned. F. H. Bradley’s idealistic internalism, on the one hand, and Bertrand Russell’s realistic externalism, on the other, were at the center of this debate. Less well known, however, is that there was also a discussion about relations in the United States at the time. The central figures in this discussion were Edward Gleason Spaulding and John Dewey. (...) Like Russell, Spaulding advocated a realist-inspired externalism, while Dewey criticized this viewpoint from a pragmatist perspective. The aim of the present paper is to reconstruct the exchange between Spaulding and Dewey and to elaborate the specifics of this exchange. In doing so it will emerge, among other things, that, in contrast to Bradley’s idealist rejection of externalism, Dewey’s pragmatist attempt at a refutation was more in line with common sense and science and that Spaulding’s version of externalism differed markedly from Russell’s in its strong empirical orientation. Overall, an undeservedly forgotten chapter in the history of early twentieth-century American philosophy is revisited and reassessed. (shrink)

In this paper a plea is made for an unprincipled approach to biomedical ethics, unprincipled of course just in the sense that the four principles are neither the start nor the end of the process of ethical reflection. While the four principles constitute a useful “checklist” approach to bioethics for those new to the field, and possibly for ethics committees without substantial ethical expertise approaching new problems, it is an approach which if followed by the bioethics community as a whole (...) would, the author believes, lead to sterility and uniformity of approach of a quite mindbogglingly boring kind. Moreover, much of bioethics is not concerned with identifying the principles or values appropriate to a particular issue, but rather involves analysing the arguments that are so often already in play and which present themselves as offering solutions in one direction or another. Here, as I try to show in discussion of these four scenarios, the principles allow massive scope in interpretation and are, frankly, not wonderful as a means of detecting errors and inconsistencies in argument. (shrink)

To suppose the possibility of dialogue between theology and science is to suppose that theology is an intellectually worthy partner to engage in dialogue with science. The status of theology as a discipline, however, remains contested, one sign of which is the absence of theology from the university. I argue that a healthy theology-science dialogue would benefit from the presence of theology as an academic discipline in the university. Theology and theologians would benefit from the much closer contact with university (...) disciplines, including the sciences. The university and the sciences would benefit from the presence of theology, providing a department of ultimate concern, where big questions may be asked and ideologies critiqued. A university theology would need to meet standards of academic integrity. (shrink)

I will argue, pace a great many of my contemporaries, that there's something right about Boltzmann's attempt to ground the second law of thermodynamics in a suitably amended deterministic time-reversal invariant classical dynamics, and that in order to appreciate what's right about (what was at least at one time) Boltzmann's explanatory project, one has to fully apprehend the nature of microphysical causal structure, time-reversal invariance, and the relationship between Boltzmann entropy and the work of Rudolf Clausius.

One often chooses to work collaboratively. Given that there is a cost in effort of doing so, it suggests that there also has to be some real advantage in teamwork. The idea that the whole can be greater than the sum of the parts is applied to teams in terms of the non-linear composition of causes. One can thus do things together that one could not do alone or one can do them better. This supports Gaffney’s communitarian approach thereby explaining (...) how the individual can be at their best when part of a collective and indeed how a collective endeavor can be the making of the individual self. (shrink)

(2008). In Praise of Top-Down Decision Making in Managerial Hierarchies. World Futures: Vol. 64, Postformal Thought and Hierarchical Complexity, pp. 513-523.