Contents: Leszek NOWAK, Marcin PAPRZYCKI: Introduction. ON THE NATURE OF SOCIAL SYSTEM. Ulrich K. PREUSS: Political Order and Democracy. Carl Schmitt and his Influence. Katarzyna PAPRZYCKA: A Paradox in Hobbes' Philosophy of Law. Stephen L. ESQUITH: Democratic Political Dialogue. Edward JELINSKI: Democracy in Polish Reformist Socialist Thought. Katarzyna PAPRZYCKA: The Master and Slave Configuration in Hegel's System. Maurice GODELIER: Lévi-Strauss, Marx and After. A reappraisal of structuralist and Marxist tools for analyzing social logics. Krzysztof NIEDZWIADEK: On the Structure of (...) Social System. Waldemar CZAJKOWSKI: Social Being and Its Reproduction. ON RATIONALITY AND CAPTIVITY. Marek ZIO??L??KOWSKI: Power and Knowledge. Leszek NOWAK: Two Inter-Human Limits to the Rationality of Man. Marcin PAPRZYCKI: The non-Christian Model of Man. An Attempt at a Psychoanalytic Explanation. Robert EGIERT: Toward the Sophisticated Rationalistic Model of Man. ON SOCIAL REVOLUTION. Leszek NOWAK: Revolution is an Opaque Progress but a Progress Nonetheless. Katarzyna PAPRZYCKA, Marcin PAPRZYCKI: How Do Enslaved People Make Revolutions? Grzegorz TOMCZAK: Is It Worth Winning a Revolution? Krzysztof BRZECHCZYN: Civil Loop and the Absorption of Elites. Richard C. MCCLEARY: What Makes Marxist Historical Materialism Objective? Grzegorz KOTLARSKI: Classes and Masses in Social Philosophy of Rosa Luxemburg. ON REAL SOCIALISM. Ernest GELLNER: The Civil and the Sacred. Witold MARCISZEWSKI: Economics and the Idea of Information. Why socialism must have collapsed? Leszek NOWAK, Katarzyna PAPRZYCKA, Marcin PAPRZYCKI: On Multilinearity of Socialism. Achim SIEGEL: The Overrepression Cycle in the Soviet Union. An Operationalization of a Theoretical Model. Krzysztof BRZECHCZYN: The State of the Teutonic Order as a Socialist Society. DISCUSSIONS. Richard MCCLEARLY: Socioanalysis and Philosophy. W??l??odzimierz HELLER: The Public and the Private in Hannah Arendt's Political Philosophy. Methodological Remarks. Krzysztof BRZECHCZYN: Unsuccessful Conquest and Successful Subordination. A contribution to the theory of intersocial relations. (shrink)

Mathematical pluralism can take one of three forms: (1) every consistent mathematical theory consists of truths about its own domain of individuals and relations; (2) every mathematical theory, consistent or inconsistent, consists of truths about its own (possibly uninteresting) domain of individuals and relations; and (3) the principal philosophies of mathematics are each based upon an insight or truth about the nature of mathematics that can be validated. (1) includes the multiverse approach to set theory. (2) helps us to understand (...) the significance of the distinguished non‐logical individual and relation terms of even inconsistent theories. (3) is a metaphilosophical form of mathematical pluralism and hasn't been discussed in the literature. In what follows, I show how the analysis of theoretical mathematics in object theory exhibits all three forms of mathematical pluralism. (shrink)

In the middle decades of the twentieth century phenomenology grew from a local philosophy in a few German towns into a movement that spanned Europe. In Converts to the Real, Edward Baring uncovers an unexpected force behind this prodigious growth: Catholicism. Participating in a tightly-knit transnational community, Catholics helped shuttle ideas between national traditions that were otherwise inward-looking and parochial. In the first half of the twentieth century, they wrote many of the first articles and books introducing phenomenological ideas (...) to new contexts. They even organized the rescue of Edmund Husserl's manuscripts out of Nazi Germany in 1938. But the Catholic fascination with phenomenology was intermixed with a profound anxiety. Catholics worried that phenomenological ideas might prove dangerous to the faith, a possibility exemplified by the intellectual trajectory of Martin Heidegger, whose movement away from the Church was facilitated by his reading of Husserl. Converts to the Real uncovers a surprising genealogy for post-war European thought, with important implications for our understanding of the process of secularization and for the set of schools and ideas we now call "continental philosophy."--. (shrink)

Frank Ramsey's ‘Truth and Probability’ sketches a proposal for the empirical measurement of credences, along with a corresponding set of axioms for a representation theorem intended to characterize the preference conditions under which this measurement process is applicable. There are several features of Ramsey's formal system which make it attractive and worth developing. However, in specifying his measurement process and his axioms, Ramsey introduces the notion of an ethically neutral proposition, the assumed existence of which plays a key role throughout (...) Ramsey's system. A number of later representation theorems have also appealed to ethically neutral propositions. The notion of ethical neutrality has often been called into question — in fact, there seem to be good reasons to suppose that no ethically neutral propositions exist. In this paper, I present several new, Ramsey-inspired representation theorems that avoid any appeal to ethical neutrality. These theorems preserve the benefits of Ramsey's system, without paying the cost of ethical neutrality. (shrink)

The first full exploration of the political thought of Jan Patocka, student of Husserl and Heidegger and mentor to Václav Havel.

Seeking to rediscover the connection between philosophy as studied in universities and those general views of man and reality which are 'philosophy' to the educated layman, Edward Craig here offers a view of philosophy and its history since the early seventeenth century. He presents this period as concerned primarily with just two visions of the essential nature of man. One portrays human beings as made in the image of God, required to resemble him as far as lies in our (...) power; the other sees us as autonomous creators of our own environment and values. The author writes with a broad sweep not encouraged by recent fashion, yet shows how textual detail which previous commentators have found opaque becomes transparent when viewed against such a background. In the final chapter he treats passages from recent work in the same way. The general conceptions which philosophical thought embodies can equally well be embodied in other media, especially literary. The author illustrates this point with German and English examples and thereby draws together disciplines often felt to be far apart. He also reveals striking similarities between Anglo-American and certain twentieth-century continental European lines of thought. (shrink)

This article investigates a high-profile and ongoing dilemma for healthcare professionals (HCPs), namely whether the existence of a (legal) duty of care to genetic relatives of a patient is a help or a hindrance in deciding what to do in cases where a patient’s genetic information may have relevance to the health of the patient’s family members. The English caseABC v St George’s Healthcare NHS Trust and othersconsidered if a duty of confidentiality owed to the patient and a putative duty (...) of care to the patient’s close relatives could coexist in this context. This article examines whether embracing the concept of coexisting duties could enable HCPs to respect duties in line with their clinical judgement, thereby providing legal support and clarity to professionals to allow them to provide the best possible genetics service to both the patient and their family. We argue that these dual duties, framed as a novel, composite duty to consider the interests of genetic relatives, could allow HCPs to exercise and act on their professional judgements about the relative value of information to family members, without fears of liability for negligence or breach of confidence. (shrink)

Spurred by a confluence of factors, most notably the decreasing cost of high-throughput technologies and advances in information technologies, a number of population research initiatives have emerged in recent years. These include large-scale, internationally collaborative genomic projects and biobanks, the latter of which can be defined as an organized collection of human biological material and associated data stored for one or more research purposes. Biobanks are a key emerging research infrastructure, and those established as prospective research resources comprising biospecimens and (...) data from many participants are viewed as particularly promising drivers of biomedical progress. Such biobanks, particularly those publicly funded and set up to promote the public interest, have expanded across the globe in recent years. (shrink)

Our theoretical understanding of individual differences can be used as a tool to test and refine theory. Individual differences are useful because judgments, including philosophically relevant intuitions, are the predictable products of the fit between adaptive psychological mechanisms (e.g., heuristics, traits, skills, capacities) and task constraints. As an illustration of this method and its potential implications, our target article used a canonical, representative, and affectively charged judgment task to reveal a relationship between the heritable personality trait extraversion and some compatabilist (...) judgments. In the current Reply, we further clarify major theoretical implications of these data and outline potential opportunities and obstacles for this methodology. Discussion focuses on (1) the need for theoretically grounded a priori predictions; (2) the use of precise process level data and theory; (3) the possibility of convergent validity as personality is known to predict life experiences and outcomes; and (4) the fundamentally adaptive nature of cognition. (shrink)

This is the first English-language intellectual biography of the German-Jewish philosopher Ernst Cassirer (1874-1945), a leading figure on the Weimar intellectual scene and one of the last and finest representatives of the liberal-idealist ...

The arguments of the dialetheists for the rejection of the traditional law of noncontradiction are not yet conclusive. The reason is that the arguments that they have developed against this law uniformly fail to consider the logic of encoding as an analytic method that can resolve apparent contradictions. In this paper, we use Priest [1995] and [1987] as sample texts to illustrate this claim. In [1995], Priest examines certain crucial problems in the history of philosophy from the point of view (...) of someone without a prejudice in favor of classical logic. For each of these problems, the logic of encoding offers an alternative explanation of the phenomena---this alternative is not considered when Priest describes what options there are in classical logic for analyzing the problem at hand. -/- The argument at heart of the case that Priest develops against the law of noncontradiction (i.e., the argument based on the paradoxes of self-reference) is then reanalyzed in light of encoding logic. After showing why the argument is inconclusive, the paper concludes both with a more general discussion of logic and predication and with the suggestion that there is no need to tamper with the logic of the traditional mode of predication if there is alternative mode of predication which is well-suited to the analysis of cases involving contradictory objects. (shrink)

This book is a treatise on time and on background independence in physics. It first considers how time is conceived of in each accepted paradigm of physics: Newtonian, special relativity, quantum mechanics (QM) and general relativity (GR). Substantial differences are moreover uncovered between what is meant by time in QM and in GR. These differences jointly source the Problem of Time: Nine interlinked facets which arise upon attempting concurrent treatment of the QM and GR paradigms, as is required in particular (...) for a background independent theory of quantum gravity. A sizeable proportion of current quantum gravity programs - e.g. geometrodynamical and loop quantum gravity approaches to quantum GR, quantum cosmology, supergravity and M-theory - are background independent in this sense. This book's foundational topic is thus furthermore of practical relevance in the ongoing development of quantum gravity programs. This book shows moreover that eight of the nine facets of the Problem of Time already occur upon entertaining background independence in classical (rather than quantum) physics. By this development, and interpreting shape theory as modelling background independence, this book further establishes background independence as a field of study. Background independent mechanics, as well as minisuperspace (spatially homogeneous) models of GR and perturbations thereabout are used to illustrate these points. As hitherto formulated, the different facets of the Problem of Time greatly interfere with each others' attempted resolutions. This book explains how, none the less, a local resolution of the Problem of Time can be arrived at after various reconceptualizations of the facets and reformulations of their mathematical implementation. Self-contained appendices on mathematical methods for basic and foundational quantum gravity are included. Finally, this book outlines how supergravity is refreshingly different from GR as a realization of background independence, and what background independence entails at the topological level and beyond. (shrink)

The paper develops an attack on quasi-realism in ethics, according to which expressivism about ethical discourse—understood as the thesis that the states that discourse expresses are non-representational—is consistent with some of the discourse's familiar surface features, thus ‘saving the ethical appearances’. A dilemma is posed for the quasi-realist. Either ethical discourse appears, thanks to those surface features, to express representational states, or else there is no such thing as its appearing to express such states. If the former then, by expressivism, (...) the appearance presented by ethical discourse is false, so the ethical appearances are not saved. If the latter, it is unintelligible why an appeal to projection should be needed to explain how the surface features come to express non-representational states if no explanation is needed—as evidently none is—to explain how they come to express representational states. The conclusion of this argument is then argued to converge with some other considerations which show that there is no gap between ethical discourse's possessing the surface features in question and its expressing representational states. (shrink)

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

In lieu of an abstract, here is a brief excerpt of the content:THE FATE OF THEISM REVISITED I THEISM SEEMS to be caught in a dilemma. Speaking persuasively to the surrounding culture seems to demand hat theism sacrifice its own integrity as a significantly distinctive world-view; affirming its distinctiveness seems to result in moving itself to the periphery of the culture. Briefly, then, either theism acquires relevance at the price of forfeiting any claim to distinctiveness or it takes seriously precisely (...) those things that make it seem significantly distinctive and thereby isolates itself from the rest of the culture. Such is the fate of theism as portrayed by (friendly?) critics of theism like Jeffrey Stout, Alasdair Macintyre, and Van A. Harvey.1 The main question addressed in this paper is whether or not the theist (or his more specific variant, the Christian theist) has a sound response to this dilemma? How, if at all, can the Christian theist avoid the horns of the dilemma of redundancy and irrelevance? 1 Jeffrey Stout, The Flight from Authority: Religion, Morality, and the Quest for Autonomy (London and Notre Dame: University of Notre Dame Press, 1981), especially Part 2. Alasdair Macintyre, "God and the theo· logians," in Against the Self-Images of the Age (London: Duckworth, 1971), pp. 12-26; see also Macintyre's essay, "The Fate of Theism," originally delivered as one of his Bampton Lectures at Columbia University in 1966. Macintyre's lectures were published in The Religious Si,qnificance of Atheism (New York: Columbia University Press, 1969). For "The Fate of Theism," see pp. 3-29. Van A. Harvey, The Historian and the Belie1Jer: The Morality of Historical Knowledge and Christian Belief (New York: Macmillan, 1966); see also Harvey's essay, "The Pathos of Liberal Theology," Journal of Religion 56 1976: 382-391. For an illuminating discussion of the fate of theism, see Peter L. Berger, The Heretical Imperatives: Contemporary Possibilities of Religious Affirmation (New York: Doubleday 1980). 63~ THE FATE OF THEISM REVISITED 633 The practical relevance of this dilemma for Christian doctrine was recently evidenced in Thomas Sheehan's review of Hans Kiing's latest book in the New York Review of Books.2 After summarizing Kiing's views on the Christian doctrine of eternal life, Sheehan writes: Kiing... has pushed Catholic theology to the limits of its own language. In fact, he has brought it to the point where one can ask what its teachings have to offer that cannot be found outside the scope of its experience and discourse. For example, the hope in immortality he evokes is certainly not peculiar to Catholicism or Christianity. Nor is it an exclusively religious doctrine: we find it in pagan philosophy from the Greeks onward, even in thinkers who did not believe in a personal god.... On a broader scale, it is clear that religious experience is available outside Catholicism and Christianity; and for many people natural human experience, with no religious or transcendent dimension, is satisfying enough. What, then, does Catholicism claim to provide that cannot be found beyond its boundaries? I am not asking about the subjective aspects of experience, be it natural or religious (its felt quality, psychological genesis, personal meaning, and so on). I am asking an objective theological question: what does Catholicism claim that makes it unique, essentially different from non-Catholic religions and non-religious humanisms? 3 Sheehan's answer to this last question is clear. That which makes Christianity unique and essentially distinctive and which traditional believers sought to clarify and defend moves Christianity to the periphery of the culture. By identifying themselves primarily with the tradition in terms of classical Christianity, no one hears what Christians have to say but themselves. The only alternative to this self-imposed isolation, holds Sheehan, is to be intelligible to contemporary educated, secularminded men and women: in which case Christian theism may well have interesting things to say, but these will not be significantly distinctive in any Christian sense. To put this last 2 Thomas Sheehan, "Revolution in the Church," The New York Review of Books, June 14, 1984, pp. 35-39. s Ibid., p. 38. 634 EDWARD J. ECHEVERRIA point another way, the strategy of accommodation raises the question why one should be Christian at all... (shrink)

The term, “bioethics” was coined in 1970 by American cancerologist V. R. Potter. In the few decades since, the field of bioethics has emerged as an important discipline. The field has attained a remarkable degree of public recognition in a relatively short period of time. The “right to die” cases such as In re Quinlan placed bioethical issues on the front pages. Although the discipline is of recent vintage, the past quarter century has witnessed a flurry of scholarly activity, creating (...) a substantial body of bioethical literature. Moreover, the bioethics movement has manifested itself in institutional expressions. Universities and medical schools have added courses in bioethics to their curricula. In 1974, federal legislation and regulations mandated that federal grantees conducting human subjects research establish institutional review boards to safeguard subjects’ welfare, and even absent a legislative mandate numerous hospitals created ethics committees. Centers and institutes, devoted exclusively to the study of bioethical issues, have been founded. (shrink)

This paper describes a kind of poem which reveals an exception to the instruction to know thyself.

The ethical value—and to some scholars, necessity—of providing trial patients with post-trial access (PTA) to an investigational drug has been subject to significant attention in the field of research ethics. Although no consensus has emerged, it seems clear that, in some trial contexts, various factors make PTA particularly appropriate. We outline the atypical aspects of psychedelic clinical trials that support the case for introducing the provision of PTA within research in this field, including the broader legal status of psychedelics, the (...) nature of the researcher-therapist/participant relationship, and the extended time-frame of the full therapeutic process. As is increasingly understood, the efficacy of psychedelic-assisted psychotherapy is driven as much by extrapharmacological elements and the cultural therapeutic container as by the drug itself. As such, we also advocate for a refocusing of attention from post-trial access to a broader concept encompassing other elements of post-trial care. We provide an overview of some of the potential post-trial care provisions that may be appropriate in psychedelic clinical trials. Although the World Medical Association’s Declaration of Helsinki calls on researchers, sponsors, and governments to make provisions for post-trial access, such provision may feel impracticable or out-of-reach within psychedelic trials that are already constrained by a high resource demand and significant bureaucratic burden. We show how conceiving of post-trial provision as an integral site of the research process, and an appropriate destination for research funding, will serve to develop the infrastructure necessary for the post-legalisation psychedelic medicine ecosystem. (shrink)

This study delves into the intricate world of tipping, examining how restaurant chefs and chef-owners account for and morally justify this practice. While previous research has paved the way for understanding several of the nuances of tipping in the dining experience, little attention has been given to chefs’ perspectives on its moral dimensions. In today’s evolving restaurant dining landscape, tipping practices have become increasingly contentious. Therefore, it is imperative to grasp the ethical intricacies of tipping experiences, as they hold significant (...) implications for social and economic interactions. This study focuses on interviews with culinary artisans—the masterminds behind the dining experience, including executive chefs, chef-owners, sous chefs, chefs de cuisine, private chefs, and pop-up chefs. Through these conversations, we explore the moral justifications for tipping, unintended consequences that arise, and the advent of tip coercion. Our findings shed light on the moral reasoning and ethical dynamics behind tipping practices. These findings offer a foundation for shaping theoretical frameworks, informing practical solutions, and guiding policy decisions in this complex realm. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 233-235 [Access article in PDF] News and Views The 1999 Meeting of the Society for Buddhist-Christian Studies Edward L. ShirleySt. Edward's UniversityThe annual meeting of the Society for Buddhist-Christian Studies met in Boston on Friday and Saturday, November 19 and 20, 1999. This year's papers addressed the problems of consumerism from Buddhist and Christian perspectives.In the first session, Stephanie Kaza presented a paper (...) in which she analyzed consumerism in light of Buddhist teachings. In her introduction, she offered a brief analysis of consumerist patterns in the first, third, and "fifth" worlds, paying special attention to the ecological impacts of consumerism, the formation of an ideology of consumerism, and the various players in the globalization of consumerism.In the second part of her paper, Stephanie offered an analysis of American "mall mentality" in light of the twelve links of codependent origination found in Buddhist teachings. One can enter the wheel at any point, and malls, advertising, and the entirety of consumeristic culture are designed to stimulate the birth of each of these links: malls are designed to engender craving, clinging, ignorance, and so forth. Because each link in the chain leads to the next, there ensues a "vicious cycle" from which it is difficult to escape. As one can enter the cycle at any point, however, the chain can be broken at any point as well. It was at this point that Stephanie offered a framework for liberation, noting that in Buddhism there are spiritual practices which are designed to help break the cycle at any link, and thus lead to liberation.As there was no Christian respondent, the session went immediately to group discussion, where the worldwide proliferation of "mall mentality" was explored, with the observation that malls in Asian countries are often indistinguishable from those in the United States, even housing identical stores. A sense of helplessness and frustration was expressed by many, but it was noted that each Tradition has a set of tools and resources for dealing with both the frustration as well as the disease, including teachings regarding moderation, simplicity, and restraint.In the second session, Jay McDaniel addressed consumerism from a Christian perspective. Noting that we sometimes speak of dual practice as Buddhists and Christians, he spoke of the "dual practice" of being both a consumer and a Christian. Thus, he noted, he was speaking about consumerism from the inside. Sharing a parable of an old woman and a grasshopper, Jay spoke of various dimensions of [End Page 233] Christian life, such as seeing the Divine in others, hearing and discerning an inner voice, themes of death and Resurrection, and approaching God, not as an object, but as "open space."Jay then spoke of the "Bad News" of consumeristic society, which has produced an over-consuming and "consuming" lifestyle and values to support that lifestyle. It has become, Jay argued, an unofficial religion in which economic growth has become God, and whose priests are economists, politicians and CEOs. Evangelistic advertisers draw us into the church, that is, the mall, and offer us the salvation of appearance, affluence, and marketable achievement. Creation is a collection of commodities and humans are skin-encapsulated egos.Jay then spoke of the need for Christians to respond on three levels: intellectual reflection, practical action, and spiritual discipline. For the first level, Jay emphasized a twofold approach: there is a need for historical and policy analysis as well as an explicit presentation of Christian alternative worldviews to the predominant consumerist myth. For the second level, Jay emphasized the need for social engagement to address the structural factors of consumerism. For the third level, he emphasized the need to develop a quality of heart that expresses itself in the intellectual and action arenas, particularly through a revitalization of the Christian contemplative tradition. Through daily practice of sacramental awareness (the presence of the Divine here and now), discernment, trust, and open space, through a daily practice of letting go and living the Paschal Mystery, Jay said Christians can begin to counter the lure... (shrink)

To begin with, there is a conceptual necessity implied in the very concept of cause itself, and in all concepts that have a causal element; and this definitional "must," far from being conventional or arbitrary, reflects the natural necessity of those physical systems which in fact constitute the nature of our universe. The conceptual necessity of the concept of cause can be pointed up in the following way. Assume that we have good reason for saying at to that f, g, (...) h, and i are jointly sufficient to E and hence C of E. What would we say at t1 if f, g, h, and i occurred but not E? We would clearly not say then, or ever, that while ordinarily these conditions are jointly sufficient for E, this time they were not; rather we would say that somehow we were mistaken in thinking that f, g, h, and i at t1 were identical with f, g, h, and i at t0. We might have been mistaken in either of two ways. We might have mis-identified one of the conditions at t1, erroneously thinking, say, that p was an f; or one or more of the conditions might have had its nature altered, losing some capacity or power it once had. In either case, we would withdraw the claim at t1 that C was the cause of E. Since we would withdraw the use of C at t1 and would never admit that f, g, h, and i at any t, if genuine instances of f, g, h, and i, would not produce E, we are clearly using C in such a way that actually producing E is part of its meaning. On the assumption that the conditions are genuinely the same, it follows, so to speak, from the principle of identity that they must produce the same effect. (shrink)

This timely book examines the interaction of health research and regulation with law through empirical analysis and the application of key anthropological concepts to reveal the inner workings of human health research. Through ground-breaking empirical inquiry, Regulatory Stewardship of Health Research explores how research ethics committees (RECs) work in practice to both protect research participants and promote ethical research.This thought-provoking book provides new perspectives on the regulation of health research by demonstrating how RECs and other regulatory actors seek to fulfil (...) these two functions by performing a role of 'regulatory stewardship'. This involves guiding researchers through stages of research approval, as well as seeking to maximise benefits for participants and society while minimising risks. Arguing that participant protection and research promotion should rightly be treated as twin objectives for health research regulators, this book asserts that there is a need for more overt recognition of the importance and function of the deliberative space in which RECs can negotiate the risks relevant to a research application.This book is a key resource for academics and students interested in health research and regulation, and the dynamic interaction of ethics and the law. Regulators and policy-makers will also find it to be an insightful and illuminating text for the practical insights that it reveals about research governance in action. (shrink)

What makes us human is our special motivation to share with others how we feel, what we believe, and what we want to happen in the future. We want to share with others what is real about the world. Shared reality is crucial to what we believe--sharing is believing. It is central to our sense of self, what we strive for and how we strive. It is basic to how we get along with others. It brings us together in fellowship (...) and companionship, but it also tears us apart by creating in-group "bubbles" that conflict with one another. Our shared realities are the best of us, and the worst of us. (shrink)

Edward Lyttelton was an English cricketer, schoolmaster and Church of England clergyman. In this book, which was originally published in 1922, Lyttelton explores the role of education in society through an imagined correspondence between two figures, one with a worldly viewpoint and another with a position based around Christian piety. During this exchange ideas are developed regarding the secular and the sacred in their relationship with the teaching of the young. This book will be of value to anyone with (...) an interest in the writings of Lyttelton, theology and the history of education. (shrink)

The physician of fifty years ago is barely recognizable today. Rural, autonomous, and isolated, he did everything from mending broken bones to pronouncing people dead. He was responsible for a well-circumscribed community, who came to him for all their medical needs, regardless of the hour.

There are a standard number of replies to the riddle of induction, none of which has gained ascendency. It seems that a new approach is needed that concedes less to the Humean dialectic. Humeans, both traditional and contemporary, unwittingly play on the ambiguity of the phrase "change in the course of nature," and that is why `C· ∼ E' appears to be self-consistent, though in fact it is not. I provide an analysis of 'cause' and 'natural necessity' which gives inductive (...) inference that internal warrant we assume it to have in ordinary and scientific thinking and rebut in advance contemporary Humean objections based on the erroneous assumption that 'x is necessary' and 'x is a priori' are materially equivalent. (shrink)

As organizational leaders worry about the appalling low percentage of people who feel engaged in their work, academics are trying to understand what causes an increase in engagement. We collected survey data from 231 team members from two organizations. We examined the impact of team members’ emotional intelligence (EI) and their perception of shared personal vision, shared positive mood, and perceived organizational support (POS) on the members’ degree of organizational engagement. We found shared vision, shared mood, and POS have a (...) direct, positive association with engagement. In addition, shared vision and POS interact with EI to positively influence engagement. Besides highlighting the importance of shared personal vision, positive mood, and POS, our study contributes to the emergent understanding of EI by revealing EI’s amplifying effect on shared vision and POS in relation to engagement. We conclude by discussing the research and practical implications of this study. (shrink)

One of the strongest arguments for the incompatibility of divine foreknowledge and human free action appeals to the apparent fixity or necessity of the past. Two leading responses to the argument—Ockhamism, which denies a premiss of the argument, and the so-called “eternity solution”, which holds that strictly speaking God does not have foreknowledge—have both come under attack on similar grounds. Neither response, it is alleged, is adequate to the case of divine prophecy. In this paper I shall first state the (...) argument in question and the two responses to it. I shall then consider objections to these responses, focusing primarily on how they deal with prophecy. (shrink)