The pavilion is here understood as a mirror in which we do not find Mies, but in which we do find the answer to the puzzle of those years of unrest between the wars. Architecture is the real battleground of the spirit. It is early afternoon in July in Barcelona; the temperature is in the low eighties. There is a warm breeze blowing across the city. Standing at the base of Montjuïc, the site for the 1929 International Exposition, I am (...) surrounded by Barcelona Harley Days 2012, Europe’s biggest Harley-Davidson festival. The event has attracted more than twenty thousand Harley bikes and three hundred thousand visitors. Less than a few hundred yards from the distinctive roar of competing Harley .. (shrink)

This essay explores and recalls my relationship with Lyman Tower Sargent, an adviser and reader for my 1996 Master of Architecture thesis “A Plan for Wellington Until the Destruction” undertaken at Victoria University of Wellington, New Zealand. The discussion is set against multiple backdrops: Wellington, the capital city of New Zealand, a place that I considered to be an ideal armature for a utopian construct; the “continent” ; the Jonestown agricultural commune, Guyana; and the work of artist Robert Mapplethorpe.

What is the connection between thought and language? The dependence of speaking on thinking is evident, for to speak is to express thoughts. This dependence is manifest in endless further ways. Someone who utters the sentence “The candle is out” as a sentence of English must intend to utter words that are true if and only if an indicated candle is out at the time of utterance, and he must believe that by making the sounds he does he is uttering (...) words that are true only under those circumstances. These intentions and beliefs are not apt to be dwelt on by the fluent speaker. But though they may not normally command attention, their absence would be enough to show he was not speaking English, and the absence of any analogous thoughts would show he was not speaking at all. (shrink)

The author identifies and defines the features of traditional utilitarian theories which account for their appeal, demonstrates that no theory which is exclusively act-oriented can have all the properties that ultilitarians have attempted to build into their theories, and develops a new theory co-operative utilitarianism.

The author believes that large‐scale rationality on the part of the interpretant is essential to his interpretability, and therefore, in his view, to her having a mind. How, then are cases of irrationality, such as akrasia or self‐deception, judged by the interpretant's own standards, possible? He proposes that, in order to resolve the apparent paradoxes, one must distinguish between accepting a contradictory proposition and accepting separately each of two contradictory propositions, which are held apart, which in turn requires to conceive (...) of the mind as containing a number of semi‐independent structures of interlocking beliefs, desires, emotions, memories, and other mental states. (shrink)

Lack of specificity around stakeholder identity remains a serious obstacle to the further development of stakeholder theory andits adoption in actual practice by business managers. Nowhere is this shortcoming more evident than in stakeholder theory’s treatment of the constituency known as “community.”In this paper we attempt to set forth what we call “the Problem of Community” as indicative of the definitional problems of stakeholdertheory. We then begin the process of gaining greater specificity around our notions of community and the role (...) of community in stakeholder theory and management. In doing so, we identify the emergence of two fairly new forms of community that we believe are particularly relevant to the stakeholder theorist and practicing manager. These two new variants of community—the virtual advocacy group and the community of practice—extend the notion of community in new directions, which have strikingly different implications for stakeholder theory and practice. (shrink)

Idealism is philosophy on a grand scale, combining micro and macroscopic problems into systematic accounts of everything from the nature of the universe to the particulars of human feeling. In consequence, it offers perspectives on everything from the natural to the social sciences, from ecology to critical theory. Heavily criticised by the dominant philosophies of the 20th Century, Idealism is now being reconsidered as a rich and untapped resource for contemporary philosophical arguments and concepts. This volume provides a comprehensive portrait (...) of the major arguments and philosophers in the Idealist tradition. The book demonstrates how Idealist philosophy provides a fruitful way of understanding contemporary issues in metaphysics, the philosophy of science, political philosophy, scientific theory and critical social theory. (shrink)

Around the globe, economists affect markets by saying what markets are doing, what they should do, and what they will do. Increasingly, experimental economists are even designing real-world markets. But, despite these facts, economists are still largely thought of as scientists who merely observe markets from the outside, like astronomers look at the stars. Do Economists Make Markets? boldly challenges this view. It is the first book dedicated to the controversial question of whether economics is performative--of whether, in some cases, (...) economics actually produces the phenomena it analyzes.The book's case studies--including financial derivatives markets, telecommunications-frequency auctions, and individual transferable quotas in fisheries--give substance to the notion of the performativity of economics in an accessible, nontechnical way. Some chapters defend the notion; others attack it vigorously. The book ends with an extended chapter in which Michel Callon, the idea's main formulator, reflects upon the debate and asks what it means to say economics is performative.The book's insights and strong claims about the ways economics is entangled with the markets it studies should interest--and provoke--economic sociologists, economists, and other social scientists.In addition to the editors and Callon, the contributors include Marie-France Garcia-Parpet, Francesco Guala, Emmanuel Didier, Philip Mirowski, Edward Nik-Khah, Petter Holm, Vincent-Antonin Lépinay, and Timothy Mitchell. (shrink)

In this article, I argue that if we challenge some tacit assumptions of narrow rationality that endure in much of entrepreneurial studies, we can elevate entrepreneurial ethics beyond mere external constraints on rational action, and move toward fuller integration of ethics as an intrinsic part of the process of value creation itself. To this end, I propose the concept of practical wisdom as a framework for exploring entrepreneurial decision making and action that can broaden the scope of our research to (...) recognize entrepreneurship as an inherendy normative enterprise. Specifically, I suggest that a framework built upon a concept of practical wisdom enables us to adopt a richer and more complex view of entrepreneurial decision making that is well suited to the dynamic and uncertain context of entrepreneurship. Further, this framework enriches our view of entrepreneurial ethics to include consideration of the personal character, values, and purpose of the entrepreneur. By examining entrepreneurship through a lens of practical wisdom, we can open up new avenues of fruitful inquiry for scholars of entrepreneurship. (shrink)

is it possible to have a first-person experience of our own agency? In nineteenth-century France, this question was subject to intense philosophical debate. The two figures primarily associated with each side of the debate were Maine de Biran and Charles Renouvier. Biran developed powerful objections to Hume's arguments that purported to prove the impossibility of the experience of one's inner causal force. These objections were the match that lit this philosophical fire, and formed the foundation of the philosophy of the (...) French spiritualist school; a school that included Félix Ravaisson, Jules Lachelier, Émile Boutroux, and Henri Bergson.1... (shrink)

For all the talk there has been lately about privilege, few have commented on the moral obligations that are associated with having privilege. Those who have commented haven't gone much beyond the idea that the privileged should be conscious of their privilege, should listen to those who don't have it. Here we want to go further, and build an account of the moral obligations of those with a particular kind of privilege: race privilege. In this paper we articulate an understanding (...) of race privilege, say how a person can know when she has it, and argue that a race-privileged person has obligations to offset her privilege. We make concrete suggestions for how she can, at least approximately, do this. We use particular racial group disparities in the United States as our running example throughout the paper, although our conclusions generalize. (shrink)

The work argues that engaging Africa's cultural and epistemic resources as social imaginaries, and not as metaphysical or ontological “essences,” could help practitioners of African philosophy overcome the cluster of shortcomings and undesirable features associated with “ethnophilosophy.” A number of points are outlined to buttress this claim. First, the framework of social imaginaries does not operate with the false assumption that Africa's cultural forms and epistemic resources are static and immutable. Second, this framework does not lend itself to sweeping generalizations (...) about Africa or large swathes of it. Third, the framework of social imaginaries remedies ethnophilosophy's problem of collectivism. Fourth, unlike ethnophilosophy, it does not romanticize and canonize a supposedly “idyllic” African past, which militates against a realistic and forward‐looking philosophizing. Finally, with the framework of social imaginaries, Africa's indigenous cultural and epistemic resources become amenable to being engaged with critical philosophical rigor. This not only enhances their potential for cross‐cultural philosophical conversation but also enhances their usefulness for addressing current sociopolitical issues affecting Africa. The discussion in this paper somewhat touches upon the question of method in African philosophy, using the ethnophilosophy problem to navigate the vast gamut of issues involved. (shrink)

This article investigates the history of the relation between idealism and pragmatism by examining the importance of the French idealist Charles Renouvier for the development of William James's ‘Will to Believe’. By focusing on French idealism, we obtain a broader understanding of the kinds of idealism on offer in the nineteenth century. First, I show that Renouvier's unique methodological idealism led to distinctively pragmatist doctrines and that his theory of certitude and its connection to freedom is worthy of reconsideration. Second, (...) I argue that the technical vocabulary and main structure of the argument from the ‘Will to Believe’ depend upon Renouvier's idealist theory of knowledge and psychology of belief, and that taking account of this line of influence is of crucial importance for establishing the correct interpretation of James's work. (shrink)

According to the Weak Supplementation Principle (WSP)—a widely received principle of mereology—an object with a proper part, p , has another distinct proper part that doesn't overlap p . In a recent article in this journal, Nikk Effingham and Jon Robson employ WSP in an objection to endurantism. I defend endurantism in a way that bears on mereology in general. First, I argue that denying WSP can be motivated apart from the truth of endurantism. I then go on to offer (...) an explanation of WSP's initial appeal, argue that denying WSP fails to have untoward consequences for the rest of mereology, and show that the falsity of WSP is consistent with a primary guiding thought behind it. (shrink)

Is there anything in the mind that was not first in the senses? According to the received view, the French empiricist Étienne Bonnot de Condillac’s answer to this was a firm “No”. Unlike Locke, who accepted the existence of innate faculties, Condillac rejected the existence of all innate structure and instinctive behaviours. Everything, therefore, is learned. In this article, I argue that from at least the writing of his 1754 Traité des sensations, this reading fails to capture the true nature (...) of his philosophy of mind. I present a genetic reading of Condillac’s philosophy that shows that from the 1750s until his death in 1780, he developed, by engaging closely with the life sciences of his day, an increasingly sophisticated understanding of the mind and perception. This understanding depends on the acceptance of the activity of the mind, innate structure, and a moderate defence of instincts—all characteristics of the mind that he is most commonly read as rejecting. Reading Condillac in this genetic way demonstrates that his philosophy of mind is much more original and powerful than has previously been recognised. (shrink)

For most of the two hundred years or so that have passed since the publication of the Wealth of Nations, Adam Smith's writings on political and economic questions have been viewed within a liberal capitalist perspective of nineteenth- and twentieth- century provenance. This essay in interpretation seeks to provide a more historical reading of certain political themes which recur in Smith's writings by bringing eighteenth-century perspectives to bear on the problem. Contrary to the view that sees Smith's work as marking (...) the point at which 'politics' was being eclipsed by 'economics', it claims that Smith has a 'politics' which goes beyond certain political attitudes connected with the role of the state in economic affairs. It argues that he employs a consistent mode of political analysis which cannot be encompassed within the standard liberal capitalist categories, but can be understood by reference to the language and qualities of contemporary political debate, and of the eighteenth-century science of politics cultivated by Montesquieu and, above all, Hume, particularly as revealed by recent scholarship. A concluding chapter draws the various strands of the interpretation together to form a portrait of what Smith might legitimately be said to have been doing when he wrote on these matters. (shrink)

This outstanding collection offers a thorough and diverse philosophical exploration of habit from the classical period to the modern day. Essential reading for students and researchers in the history of philosophy, ethics, phenomenology, philosophy of action and pragmatism.

One of the attractions of the Humean instrumentalist theory of practical rationality is that it appears to offer a special connection between an agent's reasons and her motivation. The assumption that Humeanism is able to assert a strong connection between reason and motivation has been challenged, most notably by Christine Korsgaard. She argues that Humeanism is not special in the connection it allows to motivation. On the contrary, Humean theories of practical rationality do connect reasons and motivation in a unique (...) and attractive way, though the nature of this connection has sometimes been misunderstood by both defenders and detractors of the theory. (shrink)

Research on women's preponderance among animal rights advocates explains it exclusively as a product of women's socialization, emphasizing a relational orientation of care and nurturing that extends to animals. The authors propose a more structural explanation: Women's experiences with structural oppression make them more disposed to egalitarian ideology, which creates concern for animal rights. Using data from a 1993 national sample, the authors find that an egalitarian gender ideology is a key difference in women's and men's routes to animal rights (...) advocacy: It differentiates those more likely to endorse animal rights among women but not among men. Neither this ideology nor other variables in the analysis, however, account for women's greater overall support of animal rights in the combined sample. Reasons for this latter finding are explored. (shrink)

Reproduced here in facsimile, this volume was originally published in 1963 and is available individually. The collection is also available in a number of themed mini-sets of between 5 and 13 volumes, or as a complete collection.

Institutional corruption is a normative concept of growing importance that embodies the systemic dependencies and informal practices that distort an institution’s societal mission. An extensive range of studies and lawsuits already documents strategies by which pharmaceutical companies hide, ignore, or misrepresent evidence about new drugs; distort the medical literature; and misrepresent products to prescribing physicians. We focus on the consequences for patients: millions of adverse reactions. After defining institutional corruption, we focus on evidence that it lies behind the epidemic of (...) harms and the paucity of benefits. (shrink)

Phronesis is often described as a ‘practical wisdom’ adapted to the matters of everyday human life. Phronesis enables one to judge what is at stake in a situation and what means are required to bring about a good outcome. In medicine, phronesis tends to be called upon to deal with ethical issues and to offer a critique of clinical practice as a straightforward instrumental application of scientific knowledge. There is, however, a paucity of empirical studies of phronesis, including in medicine. (...) Using a hermeneutic and phenomenological approach, this inquiry explores how phronesis is manifest in the stories of clinical practice of eleven exemplary physicians. The findings highlight five overarching themes: ethos (or character) of the physician, clinical habitus revealed in physician know-how, encountering the patient with attentiveness, modes of reasoning amidst complexity, and embodied perceptions (such as intuitions or gut feeling). The findings open a discussion about the contingent nature of clinical situations, a hermeneutic mode of clinical thinking, tacit dimensions of being and doing in clinical practice, the centrality of caring relations with patients, and the elusive quality of some aspects of practice. This study deepens understandings of the nature of phronesis within clinical settings and proposes ‘Clinical phronesis’ as a descriptor for its appearance and role in the daily practice of (exemplary) physicians. (shrink)

The Cambridge Companion to Socrates is a collection of essays providing a comprehensive guide to Socrates, the most famous Greek philosopher. Because Socrates himself wrote nothing, our evidence comes from the writings of his friends (above all Plato), his enemies, and later writers. Socrates is thus a literary figure as well as a historical person. Both aspects of Socrates' legacy are covered in this volume. Socrates' character is full of paradox, and so are his philosophical views. These paradoxes have led (...) to deep differences in scholar's interpretation of Socrates and his thought. Mirroring this wide range of thought about Socrates, this volume's contributors are unusually diverse in their background and perspective. The essays in this volume were authored by classical philologists, philosophers, and historians from Germany, Francophone Canada, Britain, and the United States, and they represent a range of interpretive and philosophical traditions. (shrink)

Part 1. Introduction -- Introduction: Navigating the Perfect Moral Storm in Light of a Thirty-Five Year Debate -- Thirty-Five Year Climate Change Policy Debate -- Part 2. Priority Ethical Issues -- Ethical Problems with Cost Arguments -- Ethics and Scientific Uncertainty Arguments -- Atmospheric Targets -- Allocating National Emissions Targets -- Climate Change Damages and Adaptation Costs -- Obligations of Sub-national Governments, Organizations, Businesses, and Individuals -- Independent Responsibility to Act -- Part 3. The Crucial Role of Ethics in Climate (...) Change Policy Making -- Why Has Ethics Failed to Achieve Traction? -- Conclusion: Navigating the Perfect Moral Storm. (shrink)

In this article, I argue that in his 1838 De l'habitude, Félix Ravaisson uses the analysis of habit to defend a Leibnizian monadism. Recent commentators have failed to appreciate this because they read Ravaisson as a typically post-Kantian philosopher, and underemphasize the distinct context in which he developed his work. I explore three key claims made by interpreters who argue that Ravaisson should be read as a Schellingian, and show [i] that these claims are incompatible with the text of De (...) l'habitude and [ii] how they have obscured from view the monadism at the heart of this work. This article is divided into two sections. First, I explain the importance of Victor Cousin and Maine de Biran for the development of nineteenth-century French philosophy. Second, I argue that to understand the structure of De l'habitude, it should be read as a critique of Cousin's philosophical method and a demonstration of the superiority of Biran's Leibniz-inspired introspective method. Like Biran, Ravaisson believes tha.. (shrink)

As the accompanying articles in the Special Issue on Semiotic Scaffolding will attest, my colleagues in biosemiotics have done an exemplary job in showing us how to think about the critically generative role that semiotic scaffolding plays “vertically” – i.e., in evolutionary and developmental terms – by “allowing access to the upper floors” of biological complexity, cognition and evolution.In addition to such diachronic considerations of semiotic scaffolding, I wish to offer here a consideration of semiotic scaffolding’s synchronic power, as well (...) – and in particular the ability that it can afford its users to access new and other sign relations “horizontally” as a function of the way that multiple semiotically scaffolded relations intertwine to result in a “definite semantic topology that determines the ways that symbols modify each other’s referential functions in different combinations”.Taking up, in turn, Terrence Deacon’s later challenge that what the sciences of cognition – and biology more generally – needs to “come to grips with [is] the process of semiosis; the dynamic of interpretive activity by which semiotic relationships emerge from other semiotic relationships [as] intrinsically dynamic phases in a generative process”, I attempt here to show how Deacon’s own Peirce-inspired matrix of referential sign relations as presented in The Symbolic Species, when viewed as a semiotic scaffold of interactional constraints and possibility biases, provides the key to understanding the essentially thirdness-manifesting nature of symbol reference, formation and growth. (shrink)

© 2013 The Editors of The Philosophical QuarterlyWhy did matter matter for Descartes and Leibniz? The answer, Kurt Smith argues in this thought‐provoking book, is that without it mathematics would be unintelligible. A world without matter is insufficient for mathematics because the immaterial cannot be divided into discrete quantities. Without a divisible material structure, the determinate unities necessary for the additive quantities in turn necessary for mathematics are unactualisable. God needs matter to institute mathematics. However, with the creation of matter, (...) mathematical intelligibility necessarily follows. Smith's main aim, therefore, is to show that Descartes and Leibniz believed the biconditional: ‘Mathematics is intelligible if, and only if, matter exists’.The bulk of the book is dedicated to ‘analysis’ and ‘synthesis’. For Smith, analysis is a kind of transcendental process by which one discovers the basic conceptual categories necessary for the possibility of any object under investigation. A triangle's... (shrink)

Hume discusses the distinction of reason to explain how we distinguish things inseparable, and so identical, e.g., the color and figure of a white globe. He says we note the respect in which the globe is similar to a white cube and dissimilar to a black sphere, and the respect in which it is dissimilar to the first and similar to the second. Unfortunately, Hume takes these differing respects of resemblance to be identical with the white globe itself. Contradiction results, (...) undermining his theory of abstraction. The way out is apparently to admit an intrinsic complexity in even simple things. (shrink)

In a talk in 2013, Karin Knorr Cetina referred to ‘the interaction order of algorithms’, a phrase that implicitly invokes Erving Goffman's ‘interaction order’. This paper explores the application of the latter notion to the interaction of automated-trading algorithms, viewing algorithms as material entities (programs running on physical machines) and conceiving of the interaction order of algorithms as the ensemble of their effects on each other. The paper identifies the main way in which trading algorithms interact (via electronic ‘order books’, (...) which algorithms both ‘observe’ and populate) and focuses on two particularly Goffmanesque aspects of algorithmic interaction: queuing and ‘spoofing’, or deliberate deception. Following Goffman's injunction not to ignore the influence on interaction of matters external to it, the paper examines some prominent such matters. Empirically, the paper draws on documentary analysis and 338 interviews conducted by the author with high-frequency traders and others involved in automated trading. (shrink)

Although the Cambridge Professor of Mental Philosophy and Logic James Ward was once one of Britain's most highly regarded Psychologists and Philosophers, today his work is unjustly neglected. This is because his philosophy is frequently misrepresented as a reactionary anti-naturalistic idealist theism. In this article, I argue, first, that this reading is false, and that by viewing Ward through the lens of pragmatism we obtain a fresh interpretation of his work that highlights the scientific nature of his philosophy and his (...) original and promising theory of ‘evolutionary Kantianism’, with its applications to the philosophy of mind, epistemology, and metaphysics. Second, I show that reading Ward as a pragmatist provides us with (1) a more complex history of the reception of pragmatism at Cambridge at the turn of the twentieth century than the straightforwardly hostile one traditionally told; and (2) a more detailed understanding of the wide range of philosophical problems to which pragmatism was deemed at this time to have an appropriate application. (shrink)

The generation of evidence is integral to the work of public health and health service providers. Traditionally, ethics has been addressed differently in research projects, compared with other forms of evidence generation, such as quality improvement, program evaluation, and surveillance, with review of non-research activities falling outside the purview of the research ethics board. However, the boundaries between research and these other evaluative activities are not distinct. Efforts to delineate a boundary – whether on grounds of primary purpose, temporality, underlying (...) legal authority, departure from usual practice, or direct benefits to participants – have been unsatisfactory. (shrink)

A common and convincing argument for the moral requirement of veganism is based on the widespread, severe, and unnecessary harm done to animals, the environment, and humans by the practices of animal agriculture. If this harm footprint argument succeeds in showing that producing and consuming animal products is morally impermissible, then parallel harm footprint arguments show that a vast array of modern practices are impermissible. On this first horn of the dilemma, by engaging in these practices, vegans are living immorally (...) by their own lights. This first horn can be avoided by assuming that morality requires not minimizing harm, but only keeping the harm of our actions within some budget. On the second horn, however, we recognize that there are many ways of keeping our harm footprints within budget other than through our dietary choices. On the second horn of the vegan's dilemma, therefore, veganism is not a moral requirement. (shrink)

The subject of this book is the relationship between the Soviet regime and the Soviet middleclass citizen.

This research addresses equity in geographic access to financial services. As financial products and services continue to become more accessible and affordable, many low‐ to moderate‐income Americans remain unbanked and underbanked, relying instead upon informal, alternative financial service providers, including check cashing outlets and payday lenders. While geographic access to affordable financial products and services assists in the successful asset building strategies of economically vulnerable households, concerns that access to financial services is uneven persist. This article uses geographic information systems (...) and spatial binary logistic regression analysis to test the hypothesis that sociodemographic characteristics and mortgage lending variables have a predictive relationship on the presence of financial deserts—census tracts where check cashing outlets are more prevalent than banks—in southeastern Pennsylvania. Results of comparison of means and regression analysis reveal that these tracts are associated with higher than average population density, lower levels of median household income, a higher proportion of Black and Latinx residents, and higher levels of mortgage application denial. This article contributes to the ongoing debate over the emergence of a two‐tiered or dual financial service delivery system, whereby financial products and services are bifurcated based on socioeconomic status and geography. (shrink)

Executives of many publicly held firms agree to compensation packages that create immense exposure to their employer’s stock. Corporate boards, aspiring to motivate executives to make value-maximizing decisions, often tie an executive’s earnings to stock price performance through stock or option awards. However, this engenders a significant ethical dilemma for many executives who are uncomfortable with sizable, firm-specific risk and desire to reduce it through hedging activities. Recent research has shown that executive hedging has become more prevalent. In essence, managers (...) are unwinding the acute economic incentive to act in the best interest of the owners. This appears to violate the spirit of the compensation contract and from a normative standpoint, is not how executives should act. In this article, we describe how some executives are acting in regard to this issue (descriptive ethics), how they should act (normative ethics) and how they can be helped to get from what they are doing, to what they should be doing (prescriptive ethics). (shrink)