Die in diesem Band als 'Beilagen' wiedergegebenen Manuskripte gehören formal wie systematisch zu demselben Konvolut aus dem Nachlaß, dessen grundlegenden Teil über Basisphänomene (s. ECN 1) Cassirer ebenfalls in seiner Schrift über Ziele und Wege der Wirklichkeitserkenntnis (s. ECN 2) nutzt. Cassirers wechselseitige interne Verweisungen vom Manuskript zur Geschichte auf einzelne dieser Lagen und vice versa rechtfertigen den Abdruck dieser Manuskripte zu einzelnen Kategorien des in den Geschichts- und Mythos-Manuskripten behandelten Zusammenhangs. Inhalt: Der Begriff der Form als Problem der Philosophie (...) (Vortrag, Berlin 1924); Über Sprache und Denken (Vortrag, London 1927); Entwürfe und Vorarbeiten zur Philosophie der symbolischen Formen: a) Prägnanz, symbolische Ideation; b) Präsentation und Repräsentation; c) Allgemeines zur Gestaltpsychologie (1927-1929); Zum Symbolproblem (Vortrag, Zürich 1932 / Utrecht 1935); Vom Einfluß der Sprache auf die naturwissenschaftliche Begriffsbildung (Vortrag, London 1935); Beilage: Grundprobleme der Sprachphilosophie (Vorlesung, Hamburg SS 1922, Nachschrift von Dr. Willi Meyne). (shrink)

IT IS SHOWN IN DETAIL THAT RECENT ACCOUNTS FAIL TO DISTINGUISH BETWEEN INTENTIONALITY AND MERELY CAUSALLY DISPOSITIONAL STATES OF INORGANIC PHYSICAL OBJECTS—A QUICK ROAD TO PANPSYCHISM. THE CLEAR NEED TO MAKE SUCH A DISTINCTION GIVES DIRECTION FOR FUTURE WORK. A BEGINNING IS MADE TOWARD PROVIDING SUCH AN ACCOUNT.

What are the most fundamental features of the world? Do minds stand outside the natural order? Is a unified picture of mental and physical reality possible? The Mind in Nature provides a staunchly realist account of the world as a unified system incorporating both the mental and the physical.

While considerable attention has been given to the harm done to consumers by marketing, less attention has been given to the harm done by consumers as an indirect effect of marketing activities, particularly in regard to supply chains. The recent development of dramatically expanded global supply chains has resulted in social and environmental problems upstream that are attributable at least in part to downstream marketers and consumers. Marketers have responded mainly by using corporate social responsibility (CSR) communication to counter the (...) critique of CSR practice, but these claims of ethical corporate behavior often lack credibility and can result in a backlash against brands. The article argues that more adequate attention to the harmful upstream effects of downstream marketing and consumption decisions requires greater attention to stakeholder marketing and marketer efforts to help create responsible consumers. It concludes by identifying implications for further research in this important emergent area of marketing ethics. (shrink)

'Why did the window break when it was hit by the stone? Because the window is brittle and the stone is hard; hardness and brittleness are powers, dispositional properties or dispositions.' Dispositions are essential to our understanding of the world. This book is a record of the debate on the nature of dispositions between three distinguished philosophers - D. M. Armstrong, C. B. Martin and U. T. Place - who have been thinking about dispositions all their working lives. Their distinctive (...) accounts cover many of the issues surrounding dispositions such as the nature of mind, matter, universals, existence, laws of nature and causation. Dispositions illuminates this central topic in analytic philosophy and at the same time highlights deeper concerns of metaphysics. (shrink)

Too much is claimed for this book by its title and by the blurb. The essays published in it were prepared in connection with a course of lectures, organized by the British Council, for non-British philosophy teachers, and held at Peterhouse, Cambridge, in the summer of 1953. The course was a good one; but it did not amount to an adequate picture of British Philosophy in 1953; and it is too much to claim that “it is not only an authoritative (...) review of some of the outstanding recent developments in British Philosophy, but also a significant contribution to these developments.” As a record of what the most vocal British philosophers are saying to-day, it is not so helpful as the less pretentious B.B.C. and Oxford symposia, The Revolution in Philosophy, and The Nature of Metaphysics. As a guide to what is going on in British philosophy to-day, it compares very unfavourably with H. D. Lewis’s symposium, Contemporary British Philosophy. (shrink)

Mr. Mure, the Warden of Merton, does not conceal his entire lack of sympathy with contemporary British, and particularly Oxford, philosophy. His last words are: “At present, if I had an intelligent son coming up to Oxford, I should not regret it if he turned his face away from all the three Honours Schools that include philosophy, even from Greats.” Such words are not lightly spoken by a man whose life has been bound up with philosophy and with Oxford. He (...) was University lecturer in philosophy from 1929 to 1937, and has been Warden of Merton since 1947. He has written two works on Aristotle and two on Hegel: an Introduction to Hegel and A Study of Hegel’s Logic. He obviously belongs, therefore, to a different generation and a different philosophical world from that of contemporary Oxford teachers of philosophy. Judging the latter by the standards of his own generation and tradition, he finds their work devoid of all virtue or value. (shrink)

John Dewey expresses repeatedly that the significance of democracy is more than political discourse. He invites us to realize that democracy is primarily moral idea that animates a process of living and should be actualized continuously. He underlines that the idea of liberty, equality and fraternity, which is the democratic trinity, is ethical ideal of humanity in which personality is at the centre of reflection. Every human individual is free to actualize its self-realization. His liberty is based on the belief (...) that every human individual has a right to equal opportunity with every other person to develop whatever endowment he has. Then, democracy indicates fraternity as an ethical value, which every human individual is able to actualize his capacities only in actively cooperative relationship with other. Political and social democracy presenting in a real association of life will be effectively sustained if its values of ideal hu-manity becomes an animating force of life. In other words, he envisions that democracy becomes a personal way of life. Keywords: values of democracy, social responsibility, culture of democracy, transformation of life, peaceful life. Absrak: John Dewey menyatakan berulangkali bahwa demokrasi lebih dari sekedar persoalan politik. Ia menunjukkan bahwa demokrasi pertama-tama merupakan sebuah gagasan etis yang menjiwai proses hidup secara terus-menerus. Kebebasan, kesederajatan, dan persaudaraan yang menjadi inti demokrasi merupakan nilai-nilai etis kemanusiaan yang menjadi arah hidup manusia di dalam kehidupan bersama di tengah masyarakat. Setiap individu adalah bebas untuk mewujudkan dirinya. Kebebasannya didasarkan pada keyakinan bahwa setiap individu mempunyai hak dan kesempatan yang sama untuk mengembangkan diri sesuai dengan potensi yang dianugerahkan kepadanya. Persaudaraan merupakan nilai etis yang menegaskan bahwa setiap individu hanya mampu mewujudkan diri di dalam relasi dan kerjasama dengan sesamanya. Ketiga nilai etis tersebut seharusnya menjiwai tata hidup bersama. Dengan kata lain, demokrasi seharusnya menjadi pola hidup setiap pribadi sebagai anggota masyarakat. Kata-kata Kunci: nilai-nilai demokrasi, tanggung jawab sosial, budaya demo-krasi, transformasi hidup, hidup damai. (shrink)

Decisions are central to engineering processes and hold them together. It is argued that better decisions will lead to better engineering. To achieve better decisions requires that they be understood in detail. A typical decision is broken down into its essential requirements and processes, thus displaying the components of its framework. The process leads to the identification of a number of concerns. The components are discussed and a set of issues where more work needs to be done is identified. There (...) are significant implications for both engineering practice and engineering education. © 2013 © 2013 Taylor & Francis. (shrink)

Descriptively many Protestant perspectives on access to health care share much in common with secular accounts…perhaps too much. A normative account of a Protestant perspective on access to health care must be perceptively qualified by the Christ story. A genuinely theocratic approach may not lead one to the conclusion that the faith commits us to the notion of equality; rather the faith commits us to the notion of care. What counts as care may not be the same in every instance (...) (if this is indeed what equality means; in ordinary use, equality is tantamount to sameness). The Christ story reminds us who we are, beloved, sinful, redeemed. Acting out this story is to accept, to give, and to receive reconciliation. For many Christians this will mean that we are called to deny ourselves “equal” access to the system (as if equality actually existed!). (shrink)

Singing and praying in the words of biblical men and women is basic to sacramental mimesis, i.e., Christian imitation of the actions of the saints with the intention of thereby opening themselves to grace. This evidence counters the “voiceless victim” paradigm prevalent in much feminist scholarship. In pre-Christian Jewish liturgy, the song of Miriam after the Crossing of the Red Sea was already important in the annual celebration of the Passover. Jesus emphasized the spiritual equality of the sexes in his (...) teaching and ministry, and this led to increased visibility for women in Christian tradition: Susanna was the first of at least eight women interpreted as types of Christ. She was presented this way even within the synoptic Gospels themselves [see “Aneboesen phone megale: Susanna and the Synoptic Passion Narratives,” forthcoming in Gregorianium]. Moreover, the practice of presenting examples from both sexes in sermons and church decoration was so pervasive as to constitute a pastoral program of the Church. Such balanced representation of the sexes is found in both texts and art. The linguistic range of the evidence for the singing of women’s words includes Greek, Latin, Coptic, Syriac, Slavonic, and German. The artworks depicting women are from throughout the Christian world, including Dura Europos, Jerusalem, Egypt, Ethiopia, Cyprus, Syria, Armenia, Italy, France, Belgium, Germany. More than twenty biblical women are treated in the essay. Women’s words, quoted from the biblical record or imaginatively supplied, became the prayer of the whole congregation. Miriam’s words remain focal universally on Holy Saturday. The acclamations of Elizabeth and of the Virgin Mary became prominent early in both East and West . Both Byzantine and Gregorian chant commemorated them and other women such as Eve, Esther, Judith, Sarah , Susanna, Martha of Bethany, the Samaritan woman, the Canaanite woman, the woman with the ointment, the Samaritan woman, the ten virgins of the parable , and especially the Holy Women at the Tomb . Their proclamation of the Lord’s rising became particularly important in Byzantine resurrection hymns used at Easter and year-round. With four other first-century female saints– Junia, Mariamne, Photina and Thecla– Mary Magdalene was deemed ἰσαπόστολος “equal to the apostles,” because the angel commissioned her to announce the Lord’s Resurrection to the disciples. Martha’s profession of faith is the fullest recorded in the Gospels and became the basis for a Byzantine communion prayer . Repeatedly, one finds that women’s words were sung at important Sunday feasts and during Holy Week. In Gregorian chant their words were sung over the course of several days. Susanna’s words are readily found in fifty Gregorian chant manuscripts from the ninth through fifteenth centuries, used in cathedrals, in monasteries and other religious houses, and in parish churches; an appendix lists these manuscripts. Throughout the continent–in Italy, Austria, Slovenia, Germany, Switzerland, France, The Netherlands, England, Wales–the varied communities of the church sang Susanna’s words. Moreover, her words as mediated through Gregorian chant were quoted by Bernard of Clairvaux in a sermon and by Hermann of Scheda in his account of his conversion from Judaism. These men used Susanna’s words to evoke her as a type of Christ and thereby to seek to be like him themselves. That is, they experienced sacramental mimesis through singing women’s words. (shrink)

This essay corrects an error in the presentation of the Paradox of the Knowledge-Plus Knower, which is the variant of Kaplan and Montague’s Knower Paradox presented in C. Cross 2001: ‘The Paradox of the Knower without Epistemic Closure,’ MIND, 110, pp. 319–33. The correction adds a universally quantified transitivity principle for derivability as an additional assumption leading to paradox. This correction does not affect the status of the Knowledge-Plus paradox as a rebuttal to an argument against epistemic closure, since the (...) quantified transitivity principle is true in the standard model of arithmetic and therefore innocuous. (shrink)

This paper examines the effects of employees’ sense that they work for a purpose-driven company on their workplace sustainability behaviors. Conceptualizing corporate purpose as an overarching, relevant, shared ethical vision of why a company exists and where it needs to go, we argue that it is particularly suited for driving employee sustainability behaviors, which are more ethically complex than the types of employee ethical behaviors typically examined by prior research. Through four studies, two involving the actual employees of construction companies, (...) we demonstrate that purpose drives the sustainability behaviors of employees by causing them to take psychological ownership of sustainability. In addition, we show that the sustainability-enhancing effect of purpose is stronger when employees perceive that they have higher autonomy in enacting their sustainability actions and for those employees for whom being moral is more central to their sense of self. (shrink)

There have in recent years been various indications of dissatisfaction with certain trends in current Oxford and Cambridge philosophy. There has been a feeling that detailed analyses of minute particulars has led to neglect of some broader and more pervasive issues. It has been realised that certain problems are distorted when isolated for analytic purposes from their living context. Thus, the problem of the self has been treated exclusively as a logical, linguistic or epistemological problem, without reference to the awareness (...) of self in moral experience. The problems of self-consciousness, of personal identity and of memory have been treated as cognitive problems, without reference to action, intention or project as modes of experience of self-continuity through time. In general, philosophy of mind has been separated from philosophy of morals. In turn, philosophy of morals has been developed as if it had to do with ‘stands’ or decisions not with reasoning; or as if it concerned the meaning of sentences, not the meaning of human life. (shrink)

The _Second Treatise_ is one of the most important political treatises ever written and one of the most far-reaching in its influence. In his provocative 15-page introduction to this edition, the late eminent political theorist C. B. Macpherson examines Locke's arguments for limited, conditional government, private property, and right of revolution and suggests reasons for the appeal of these arguments in Locke's time and since.