The study examines the relationship between the strength of an organizationÕs ethical climate and ethical problems involving human resource management. Data were collected through a survey of 1078 human resource managers. The results indicate a statistically significant negative relationship between the strength of an organization'ss ethical climate and the seriousness of ethical violations and a statistically significant positive relationship between an organization'ss ethical climate and success in responding to ethical issues. Thus, interventions that strengthen an organization'ss ethical climate may help (...) manage ethical behavior within organizations. (shrink)

Based on responses from 1078 human resource (HR) professionals, this study concludes that there is not an ethical crisis in the work place. Seven of 37 situations were rated as serious problems by more than 25% of the respondents. HR reported that their organizations are serious about uncovering and disciplining ethical misconduct, top management has a commitment to ethical business conduct, personal principles are not compromised to conform to company expectations, and performance pressures do not lead to unethical conduct.

Comprises a series of connected essays on the nature of human action, intention, practical reasoning, emotion and causality.

Books Reviewed in this Article: Transforming Bible Study. By Walter Wink. Pp.175, London, SCM Press, 1981, £3.50. Isaiah 1–39. By R.E. Clements. Pp.xvi. 301, London, Marshall, Morgan and Scott, 1980, £3.95. Isaiah 40–66. By R.N. Whybray. Pp.301, London, Marshall, Morgan and Scott, 1975, Reprinted 1981, £3.95. Die Gestalt Jesu in den synoptischen Evangelien. By Heinrich Kahlefeld. Pp.264, Frankfurt, Verlag Josef Knecht, 1981, no price given. Following Jesus: Discipleship in the Gospel of Mark. By Ernest Best. Pp.283, Sheffield, JSOT Press, 1981, (...) £15.00, £5.95. The Origin of Paul's Gospel. By Seyoon Kim. Pp.xii, 391, Tübingen, J.C.B. Mohr, 1981, 78 DM. An die Römer. By Ernst Käsemann. Pp.xvi, 411, Tübingen, J.C.B. Mohr, 1980, 48 DM. Les Récits de Resurrection des Morts dans le Nouveau Testament. By Gerard Rochais. Pp.xv, 252, Cambridge, Cambridge University Press, 1981, £15.00. Prêtres Anciens, Prétre Nouveau selon le Nouveau Testament. By Albert Vanhoye. Pp.366, Paris Editions du Seuil, 1980, no price given. Woman in the World of Jesus. By Evelyn and Frank Stagg. Pp.292, Edinburgh, The St Andrew Press, 1981, no price given. Jesus, Man and the Church. By Karl Rahner. Pp.260, London, Darton Longman & Todd, 1981, £14.50. Jesus Lord and Savior: A Theopathic Christology and Soteriology. By William M. Thompson. Pp.ix, 287, Leominster, Fowler Wright, 1981, £7.45. God and World in Schleiermacher's ‘Dialektik’ and ‘Glaubenslehre’. Criticism and the Methodology of Dogmatics. By John E. Thiel. Pp.xiv, 239, Bern, Frankfurt and Las Vegas, Peter Lang, 1981, SF 49.50. Ministry: A Case for Change. By Edward Schillebeeckx. Pp.ix, 165, London, SCM Press, 1981, £4.95. The Sacraments: Readings in Contemporary Sacramental Theology. Edited by Michael J. Taylor. Pp.274, New York, Alba House, 1981, $7.95. Believing in the Church: The Corporate Nature of Faith. A Report by the Doctrine Commission of the Church of England. Pp.ix, 310, London, SPCK, 1981, £8.50. Confessing the Faith in the Church of England Today. By R.T. Beckwith. Pp.36, Oxford, La timer House, 1981, £1.00. A Kind of Noah's Ark? The Anglican Commitment to Comprehensiveness. By J.I. Packer. Pp.39, Oxford, Latimer House, 1981, £1.00. Reasonable Belief: A Survey of the Christian Faith. By Anthony Hanson and Richard Hanson. Pp.xii, 283, Oxford University Press, 1981, £8.50. Doctrine in the Church of England. The 1938 Report with a new introduction by G.W.H. Lampe. Pp.lx, 242, London, SPCK, 1982, £8.50. The Divine Right of the Papacy in Recent Ecumenical Theology. By J. Michael Miller. Pp.xvi, 322, Rome, Università Gregoriana Editrice, 1980, 18,000 Lire. Der heilige Geist in der Theologie von Heribert Mühlen: Versucheiner Darstellung und Würdigung. By John B. Banawiratma. Pp.ix, 310, Frankfurt and Bern: Peter D. Lang, 1981, SFr. 60.00. Standing Before God: Studies on Prayer in Scriptures and Tradition with Essays in Honor of John M. Oesterreicher. Edited by Asher Frinkel and Lawrence Frizzell. Pp.410, New York, Ktav Publishing House, 1981, $29.50. Judaism and Healing. By J. David Bleich. Pp.xiii, 199, New York, Ktav, 1981, $15.00. The Diversity of Moral Thinking. By Neil Cooper. Pp.x, 303, Oxford, Clarendon Press: Oxford University Press, 1981, £15.00. L'Homme: Sujet ou Objet? By Jacques Croteau. Pp.260, Montreal, Bellarmin: Tournai, Desclée et Cie, 1981, $15.00. The Texture of Knowledge: An Essay on Religion and Science. By James W. Jones. Pp.97, Washington, University Press of America, 1981, no price given. Cosmos and Creator. By Stanley L. Jaki. Pp.xii, 168, Edinburgh, Scottish Academic Press, 1980, £6.75. Dante, Philomythes and Philosopher: Man in the Cosmos. By Patrick Boyde. Pp.vii, 408, Cambridge, Cambridge University Press, 1981, £30.00. Dissidence et Philosophie au Mayen Âge. By E.L. Fortin. Pp.201, Montreal, Bellarmin, 1981, $12.00. The Philosophy of John Norris of Bemerton. By Richard Acworth. Pp.x, 388, Hildesheim, Georg Olms, 1979, 74 DM. Philosophy and Ideology in Hume's Political Thought. By David Miller. Pp.xii, 218, Oxford, Clarendon Press, 1981, £15.00. Hegelianism. By John Edward Toews. Pp.x, 450, Cambridge, Cambridge University Press, 1980, £25.00. One Hundred Years of Thomism. Edited by V.B. Brezik. Pp.210, Houston, Centre for Thomistic Studies, 1981, no price given. Gramsci's Political Thought: Hegemony, Consciousness and the Revolutionary Process. By J.V. Femia. Pp.xiii, 303, Oxford, Clarendon Press, 1981, £17.50. Greek and Roman Slavery. By Thomas Wiedemann. Pp.xvi, 284, London, Croom Helm, 1981, £10.95, £5.95. Prophecy and Millenarianism. Essays in Honour of Marjorie Reeves. Edited by Ann Williams. Pp.x, 355, London, Longman, 1980, £25.00. Of Prelates and Princes: A Study of the Economic and Social Position of the Tudor Episcopate. By Felicity Heal. Pp.xv, 353, Cambridge, Cambridge University Press, 1980, £17.50. Radical Religious Movements in Early Modern Europe. By Michael Mullett. Pp.xxiv, 193, London, George Allen & Unwin, 1980, £10.50. The Jesuits. By J.C.H. Aveling. Pp.390, London, Blond and Briggs, 1981, £16.95. The Beginnings of Ideology. By Donald R. Kelley. Pp.xv, 351, Cambridge, Cambridge University Press, 1981, £24.00. Utopia and the Ideal Society: A Study of English Utopian Writing 1516–1700. By J.C. Davis. Pp.x, 427, Cambridge, Cambridge University Press, 1981, £25.00. Eastern Politics of the Vatican 1917–1979. By Hansjakob Stehle. Pp.466, Athens, Ohio University Press, 1981, £16.20, £8.10. Structuralism or Criticism? By Geoffrey Strickland. Pp.viii, 209, Cambridge, Cambridge University Press, 1981, £17.50. The Call of God: The Theme of Vocation in the Poetry of Donne and Herbert. By Robert B. Shaw. Pp.xiii, 123, Cambridge, Mass., Cowley Publications, 1981, $5.00. John and Charles Wesley: Selected Prayers, Hymns, Journal Notes, Sermons, Letters and Treatises. Edited by Frank Whaling. Pp.xx, 412, London, SPCK, 1981, £8.95. The Trickster in West Africa: A Study of Mythic Irony and Sacred Delight. By Robert D. Pelton. Pp.312, Berkeley, University of California Press, 1980, £15.00. (shrink)

In 2014, Morten Tønnessen and the editors of Biosemiotics officially launched the Biosemiotic Glossary Project in the effort to: solidify and detail established terminology being used in the field of Biosemiotics for the benefit of newcomers and outsiders; and to by involving the entire biosemiotics community, to contribute innovatively in the theoretical development of biosemiotic theory and vocabulary via the discussions that result. Biosemiotics, in its concern with explaining the emergence of, and the relations between, both biological ‘end-directedness’ and semiotic (...) ‘about-ness’, would seem a fertile field for re-conceptualizing the notion of intentionality. The present project is part of a systematic attempt to survey and to document the current thinking about this concept in our field. (shrink)

Zu Arnauld und im Discours de métaphysique sagt Leibniz, daß alle Wahrheiten begrifflich (prädikativ) und manche gleichwohl kontingent sind. Ich untersuche das Problem im Hinblick auf mögliche Wesen, die ich als möglich auch betrachte und versuche nachzuweisen, daß die Position keinen Widerspruch enthält, weil Leibniz zwei Arten begrifflichen Enthaltenseins unterscheidet -logisch und kausal: Die erste ist notwendig, die zweite jedoch kontingent und nur hypothetisch notwendig, notwendig also lediglich unter der Voraussetzung des vorgegebenen freien Willens Gottes. Es gibt insofern auch zwei (...) Arten vollständiger Begriffe - logisch und kausal vollständig: Kausal vollständige Begriffe sind logisch unvollständig und enthalten gleichwohl logisch (hypothetisches Enthaltensein) Gründe für die fehlenden Prädikate. Diese Begriffe sind Begriffe von zeitlichen Zuständen, die in einem Individuum durch Gottes wohlbegründete freie Ratschlüsse verbunden sind - solche Zustände lassen sich zwar separieren, jedoch nicht neu zusammenfügen. Diese Interpretation ist vereinbar mit dem inesse-Prinzip, mit Gottes Wissen um zukünftige zufällige Ereignisse sowie Leibniz' Ablehnung des Konzepts weltübergreifender Identität und kann durch die Einbeziehung des Kontingenz-Kriteriums einer unendlichen Analyse sowie einer Theorie der Gegenstücke zur Erklärung des Kontrafaktischen problemlos erweitert werden. (shrink)

First encyclopedia by noted experts who critically survey the ethics of warmaking from a variety of perspectives.

This paper begins by developing a causal theory of mechanisms in medicine, and illustrates the theory with the example of the mechanism of the disease anthrax as elucidated by Koch. The causal approach to mechanisms is then compared to the Machamer, Darden, Craver approach. At first sight the two approaches appear to be very different, but it is argued that the divergence is less than it initially seems. There are some differences, however, and it is argued that, where these differences (...) occur, the causal approach to mechanisms is superior. (shrink)

The definitive principle of actualism is that the world is composed wholly of actual or factual entities, including concreta like a horse and abstracta like his neigh, and the sums and the sets thereof, all on the one plane of particular and definite existents. There are no substrata of potency or prime matter, no forces or virtues, no blur of indefiniteness or press of tendency; no superstructure of unexampled essences or disembodied possibilities or transcendental acts of Be-ing. Our actual entities, (...) I specify further, are all either simple qualia, or relations belonging to one of three primitive categories, or some compound of these. The relational categories which I think sufficient and necessary are the whole-part or "merological" relations, resemblances or "comparisons," and locative distances and directions, not necessarily the physical geometry of space-time, but at least some analogous modes of deployment. "Factualism" here is a rhyming synonym of "actualism" and does not connote the very dubious doctrine of the young Wittgenstein that the world is the sum of "facts" in the sense of Sachverhalten. Nor does "actualism" connote the doctrine, so popular in New York and environs, that things must be active, though quite likely most of them are. (shrink)

The history of ideas is an interdisciplinary field that began as an offshoot of the history of philosophy and was transformed by notions of perspective and cultural context drawn from the tradition of historical studies. The result is the practice of intellectual history, which has been carried out between the poles of inquiry commonly known as internalist and externalist, corresponding to mental phenomena and collective behavior in cultural surroundings. These are not opposed but rather complementary methods, and intellectual history may (...) be seen as the inside of cultural history and cultural history as the outside of intellectual history, the intellectual historian's task being to bring the two into alliance. (shrink)

This textbook is a flexible and affordable collection of classic and contemporary primary sources in philosophy. The readings cover seven basic topics of Western Philosophy. The selections are long enough to present a self-contained argument but not so lengthy that students lose track of the main point. Each reading has an outline with study questions, questions for reflection and discussion, and an annotated bibliography. The book includes a glossary and an appendix on logic and argumentation.

Where Terence Penelhum sees a deep continuity between John Locke's theory of ideas and David Hume's theory of perceptions, I argue that the two philosophers disagree over some fundamental issues in the philosophy of mind. While Locke treats ideas as imagistic objects that we recognize as such by a special kind of inner consciousness, Hume thinks that we do not normally recognize the imagistic content of our perceptions, and instead unselfconsciously take ourselves to sense a shared public world. My disagreement (...) with Penelhum over Hume's debt to Locke helps to explain our disagreement over the nature of Hume's scepticism. (shrink)

Most of Terence Penelhum’s essays collected in his Themes in Hume are already recognized as classics in Hume scholarship. Bringing them together only reinforces their strengths: clarity and sensitivity in exposition combined with charity and acuity in criticism. Penelhum wrote them over a course of almost fifty years, and we can see in them the evolution in his attitude towards Hume. In the earliest essay — the 1955 ‘Hume on Personal Identity’ — Penelhum offers a quick and local diagnosis of (...) Hume’s errors: he has mistakenly assumed that an object must be unchanging for it to be identical through time. But in the later essays, especially the three new ones, Penelhum recognizes that his earlier local insights must be balanced by a wider reading of Hume. After all, he does not, for example, talk about the self only to say that it is a bundle of perceptions; it is also crucial to his treatment of the passions, especially the indirect, person-oriented passions, and is an essential component in his explanation of sympathy, the ultimate source of our moral judgments. Moreover, as Penelhum notes, seeing the self as constituted out of its perceptions, rather than standing over them so as to judge their legitimacy as guides to action or knowledge, is what allows Hume to attempt a ‘science of man’ — a quasi-Newtonian project of discovering the principles governing the perceptions in the mind-bundle. (shrink)

Name der Zeitschrift: Semiotica Jahrgang: 2014 Heft: 202 Seiten: 609-629.