An array of new cases of lies is presented in support of the idea that lying does not require an intention to be deceptive. The crucial feature of these cases is that the agents who lie have some sort of motivation to lie alternative to an intention to be deceptive. Such alternative motivation comes in multiple varieties, such that we should think that the possibility of lying without an intention to be deceptive is common.

Cumulative cultural evolution is often claimed to be distinctive of human culture. Such claims are typically supported with examples of complex and historically late-appearing technologies. Yet by taking these as paradigm cases, researchers unhelpfully lump together different ways that culture accumulates. This article has two aims: (a) to distinguish four types of cultural accumulation: adaptiveness, complexity, efficiency, and disparity and (b) to highlight the epistemic implications of taking complex hominin technologies as paradigmatic instances of cumulative culture. Addressing these issues both (...) clarifies the cumulative culture concept and demonstrates the importance of further cumulative culture research into non-human animals and ancestral hominins. (shrink)

This Special Issue commemorates the 60th anniversary of Business & Society with nine rigorous literature reviews that address important societal problems and provide opportunities for theory development in the business and society field; in this introduction we present an overview of the Special Issue. With the theme “Building on Its Past,” the nine articles address a host of contemporary issues, including climate change, wicked problems, business and human rights, human health, certifications standards, the governance of artificial intelligence, stakeholder engagement, stakeholder (...) theory, and corporate political activity. Together, these reviews offer a wealth of suggested themes, theories and approaches that can drive our research forward for the next decades in business and society research and practice. Using the lens of a miner-prospector continuum to categorize the diversity of articles within this special issue, a common theme emerges across the portfolio of reviews: they all call for a more systemic and integrative perspective toward studying the complex interactions that link business and society actors and issues. Building on these findings, we encourage future scholars to fill long-standing researched gaps through a more open systems approach, which supports both contextually sensitive and multi-level and multi-disciplinary approaches to address grand societal challenges. We conclude with specific suggestions as to how business and society scholars might use an open systems approach, including embracing methodologies to address complex causal pathways, theorizing with a view towards spanning external and internal elements of an organization, and reflecting on the temporal and spatial dynamics of complex systems. (shrink)

This article discusses the emergence of a patenting culture in university science. Patenting culture is examined empirically in the context of the increasing commerciali zation of science, and theoretically within debates over scientific "credibility." The article explores the translation of academic credit into patents, and vice versa, and argues that this process raises new questions for our understanding of scientific recognition and of scientists' networks. In particular, the analysis suggests that scientists must move between two distinct social worlds to manage (...) the rewards that academic and patent cultures carry. (shrink)

In this article, I focus on internal dimensions of moral responsibility. I argue that if such dimensions are real -- and it seems they are -- then moral responsibility is compatible with determinism.

The early publication history of the very short Breviarium of Guillaume Budé's De asse et partibus eius is analysed and clarified, and the earliest versions are dated to c. 1520. Though short, it was an influential little work, and in particular its links with Cuthbert Tunstall's De arte supputandi are explored. It is argued that Bude himself was the author of the Brevianum, and that it may have a relevance to the Budé/Porzio controversy about the 'sestertius' and 'sestertium'.

Knee proprioception deficits and neuroplasticity have been indicated following injury to the anterior cruciate ligament. Evidence is, however, scarce regarding brain response to knee proprioception tasks and the impact of ACL injury. This study aimed to identify brain regions associated with the proprioceptive sense of joint position at the knee and whether the related brain response of individuals with ACL reconstruction differed from that of asymptomatic controls. Twenty-one persons with unilateral ACL reconstruction of either the right or left knee, as (...) well as 19 controls matched for sex, age, height, weight and current activity level, performed a knee joint position sense test during simultaneous functional magnetic resonance imaging. Integrated motion capture provided real-time knee kinematics to activate test instructions, as well as accurate knee angles for JPS outcomes. Recruited brain regions during knee angle reproduction included somatosensory cortices, prefrontal cortex and insula. Neither brain response nor JPS errors differed between groups, but across groups significant correlations revealed that greater errors were associated with greater ipsilateral response in the anterior cingulate, supramarginal gyrus and insula. This is the first study to capture brain response using fMRI in relation to quantifiable knee JPS. Activated brain regions have previously been associated with sensorimotor processes, body schema and interoception. Our innovative paradigm can help to guide future research investigating brain response to lower limb proprioception. (shrink)

Eric Schwitzgebel, Fiery Cushman, and Joshua Rust have conducted a series of studies of the thought and behavior of professional ethicists. They have found no evidence that ethical reflection yields distinctive improvements in behavior. This work has been done on English-speaking ethicists. Philipp Schönegger and Johannes Wagner replicated one study with German-speaking professors. Their results are almost the same, except for finding that German-speaking ethicists were more likely to be vegetarian than non-ethicists. The present paper devises and evaluates eleven psychological (...) hypotheses (along with one from Schönegger and Wagner) aimed at explaining why ethical reflection might have motivational influence for this topic but not for others. Three hypotheses are judged to be plausible at this initial stage: generic emotional support, perception of cost as a source of emotional obstacles, and social categorization. (shrink)

Here I will explore through a literature review three important but different ways in which skepticism has been developed. The first is that of the Gettier problem and its potentially skeptical implications for knowledge. The second is Agrippa’s Trilemma, in which the non-skeptic ostensibly struggles to develop a satisfactory account of epistemic justification. Third and lastly, there are brain-in-a-vat scenarios, as one attempts to meet the skeptic’s challenge of having knowledge of the external world. I conclude that the above are (...) important challenges while still maintaining that the non-skeptic has formulated responses worth our consideration. (shrink)

Plato’s Symposium offers an enticing range of topics for the critical-guide treatment of philosophical classics now in vogue. The current volume contains thirteen essays of consistently high quality devoted to such issues as the nature of erotic desire and its orientation toward the forms, the ethical question of how best to live in the pursuit of wisdom, Plato’s engagement with poetry, and his use of dramatic interaction between speakers to advance his philosophical agenda.An admirable feature of the volume is the (...) close attention that is paid to all parts of the Symposium. Many discussions of the dialogue focus exclusively on Socrates’s speech, but Destrée and Giannopoulou have taken care to avoid this narrowly... (shrink)

This paper advances two arguments about environmental problems. First, it interrogates the strength and limitations of empiricist accounts of problems and issues offered by actor-network theory. Drawing on the work of C.S. Peirce, it considers how emerging environmental problems often lead to abductive inferences about the existence of hidden causes that may or may not have caused the problem to emerge. The analysis of environmental problems should be empiricist in so far as it is sceptical of the claims of those (...) who know in advance what the problem is, but it should also be alert to processes and things that are not readily traceable or perceived. Secondly, the paper’s contention is that environmental problems almost invariably involve an encounter between unlike or disparate materials or processes. In such circumstances, the challenge is to develop a form of inquiry that is alert to both the specificity of such encounters and to the specificity of the political situations in which they come to matter. (shrink)

This paper examines how the intercultural conception of human rights, fueled by the modes of reciprocal recognition associated with Hegel’s social philosophy, draws on traditional understandings of human dignity while avoiding the essentialism associated with those understandings. Part 1 summarizes core elements of an intercultural theory of human rights while addressing the general question of how that theory accommodates an understanding of the relationship of human dignity and human rights. Part 2 presents the intercultural approach as committed to a view (...) of human dignity focused on the intrinsic worth of individuals, but understood, not—with Kant—as an anthropologically inherent property, but as one forged in relations of intersubjective recognition. Part 3, critically engaging arguments of C Beitz and J Habermas, claims that an intercultural approach entails a status-based conception of human dignity, one that construes the latter, not as a metaphysically conceived inherent quality, but as a function of membership in a social order supportive of both liberal right claims and a republican commitment to rights systems generally. Drawing on the work of Hegel and critically engaging the position of A Sangiovanni, Part 4 construes human dignity in terms of a doctrine of human rights expressive of a common humanity, one understood, however, not as an essential attribute of human beings, but in terms of a globally realized legal-political order whose members are dispositionally committed to the worth of all members of the human community and the value of human community itself. Critically appropriating the work of H Arendt for the intercultural theory, Part 5 considers the centrality of actual politics to a dignitarian account of human rights. Part 6 construes human dignity, again with Kant, in terms of the principle of autonomy, but one understood, not abstractly, but—engaging Pico della Mirandola—as the fallibilistically conceived process of social learning on the part the members of the human community. Part 7 considers how the intercultural view, with the idea of social practice expressive of collective human agency, accommodates a concept of human dignity understood as the “foundation”—nuanced and variegated—of human rights. Part 8 details the specific normativity of an intercultural conception, asserting that despite and even because of its attention to the empirical realities of social, historical, and political life, that conception remains committed, as with essentialist views, to context-transcending norms capable of calling into question actual practices and policies. Here, recourse is had to a concept of recognition understood both as a principle of evaluation and as a social practice encompassing the activity of individuals and groups engaged in the discourse on human rights. (shrink)

If good argument is virtuous, then fallacies are vicious. Yet fallacies cannot just be identified with vices, since vices are dispositional properties of agents whereas fallacies are types of argument. Rather, if the normativity of good argumentation is explicable in terms of virtues, we should expect the wrongness of fallacies to be explicable in terms of vices. This approach is defended through case studies of several fallacies, with particular emphasis on the ad hominem.

Questions concerning the legacy of Hegel have haunted philosophy for some time. These questions concern not just Hegel but the idea of a legacy in general. In this essay, I will ask why Hegel in particular should have occasioned philosophical reflection on the concept of a legacy. Section One begins from Lawrence Stepelevich’s assessment of how the Young Hegelians, especially Max Stirner, saw themselves in relation to the Hegelian legacy. This assessment is used as a backdrop for contrasting Jacques Derrida’s (...) and Benedetto Croce’s questions concerning the Hegelian legacy. Section Two draws a connection between the way Hegel treats the legacy of the Greek ideal in art and Sigmund Freud’s distinction between mourning and melancholia. This connection is used to draw certain conclusions about what exactly makes a legacy in general problematic. Section Three suggests a way in which these conclusions might be used to negotiate an impasse in contemporary continental philosophy. (shrink)

My purpose in this article is to defend the goodness of Whitehead's God against two recent critics: Pierfrancesco Basile and Peter Sjöstedt-Hughes. I will both rely on Whitehead's own statements regarding God's goodness and offer a metaphysical interpretation of these statements in relation to his “axianoetic” universe.

Existence, the middle volume of Neville’s Philosophical Theology, offers a theological anthropology, and so deals with “religious dimensions of human nature, its conditions, and processes”. As such it contrasts with the mainly metaphysical concerns of the volume that precedes it, Ultimates, and the social scientific interests of the volume that follows, Religion. After a preface and introduction, the volume is arranged in four parts, each of four chapters. The parts deal respectively with “ultimate boundary conditions” of human existence set by (...) the metaphysics of determinateness developed in volume 1; “predicaments and deliverances” of... (shrink)

Geologists propose the term Anthropocene to reflect the dramatic changes that humans have made to the planet. While scientists pursue the reality of our current epoch, technology and media create an increasingly spectacular narrative surrounding environmental events. I look to critiques from Guy Debord and other media theorists as well as Patrick Modiano’s In the Café of Lost Youth to outline modes of détournement and resistance to an increasingly mediated world. Contemporary environmental aesthetics must face the challenge of critiquing technological (...) immersion even while making use of these very same technologies to reveal material and affective connections between humans and the environment. (shrink)

In this paper, I draw a parallel between Søren Kierkegaard’s pseudonym Johannes Climacus and Jean-Luc Marion’s phenomenological account of revelation. By connecting Climacus’ notion of the paradox with Marion’s saturated phenomenon, I both defend what I see as similar in the two accounts and attack the clarity of Marion’s notion of saturated phenomenon. I first explicate Marion’s accusation of subject-centeredness against Husserl’s Cartesians Meditations which the transcendental ego receives from Descartes and Kant. I then look at how Marion uses this (...) to motivate his concept of the saturated phenomenon. Finally, I argue that Climacus’s paradox accomplishes the same in a more philosophical way. (shrink)

This paper discusses confidentiality as a routine issue of concern to British general practitioners participating in a qualitative study as well as in contemporaneous practice literature. While keen to reflect on routine issues, such as confidentiality, participants who professed a lack of expertise in medical ethics also perceived reluctance or inability to access educational resources or ethics support. Such lack of ability might include a perception of non-entitlement to access advice and support, a fear of criticism, or simply that resources (...) fail to be advertised. Participants' insights are set alongside a concurrent debate in the professional literature over whether problems with maintaining confidentiality should be rigorously discussed in a public forum. A preliminary suggestion is that confidentiality may be emblematic of the negotiation between academic and professional ethics. (shrink)

This study offers a new account of the development of Cartesian Occasionalism. The doctrine of Occasionalism - most famously advocated by Nicolas Malebranche - states that God alone is the cause of every event, and created substances are merely "occasional causes." In the years following René Descartes' death in 1650, several of his followers -- including Arnold Geulincx, Gerauld de Cordemoy and Louis de la Forge - argued for some version of this thesis. My study builds on recent scholarship about (...) these first Cartesian Occasionalists, the motives that led them and Malebranche to adopt Occasionalism, and the connections between Occasionalism and the views of Descartes. I analyze the doctrine of Occasionalism, and examine its relationship to Descartes' philosophy. I argue that Descartes' views in physics and metaphysics are consistent with the claim that corporeal substances have intrinsic causal powers, and reply to arguments by Gary Hatfield, Janet Broughton and Daniel Garber that purport to show otherwise. I examine how Occasionalism relates to several proposed problems with Descartes' claim that the human mind causally interacts with the human body, and argue that Occasionalism is not the "natural" solution to these problems. I conclude by canvassing the arguments of the earliest Cartesian Occasionalists. I argue Cartesian Occasionalism was neither an ad hoc solution to the mindbody problem, nor a logical consequence of Descartes' own views, but rather an attempt to extend and better systematize Cartesian philosophy. (shrink)