This chapter takes up, in six sections, issues of realism and of ontological and conceptual relativity. Section 1 briefly lays out the kind of absolutist realism of interest in what follows. Section 2 considers arguments against ordinary commonsense entities such as bodies, and for the view that subjects enjoy a superior ontological position. No such argument is found persuasive. I find no good argument against ordinary bodies or other common-sense entities, nor any good argument that subjects enjoy any ontological superiority. (...) Section 3 lays out three options in ontology, opts for a kind of conceptual relativism, and takes up three problems for the proposed view. Section 4 then offers a compromise position based on a kind of existential relativity meant to accommodate our most settled beliefs about what there is, while retaining a fundamentally realist and objectivist ontology. The main argument of that section relies on a distinction between semantical relativity and ontological relativity. Section 5 defends my use of the semantical-ontological distinction against objections to it in the recent literature. Section 6, in conclusion, takes up arguments for the view that, as subjects of consciousness and thought, we must after all occupy a special ontological position in objective reality, one whose status remains mysterious. (shrink)

The ostensible aim of Mr Russell's latest book-the substance of his William James Lectures at Harvard-is to specify what is meant by "empirical evidence" and to determine what the connections are between such evidence and materially true propositions.

This essential reference is a handy guide to the often confusing world of cultural theory. Its entries provide accessible introductions to the key cultural theorists of the 19th and 20th centuries, their central concepts and main arguments, and their major works and formative influences. An extensive introduction sets these figures in their appropriate intellectual and historical contexts, and the explanation for each thinker offers links to other seminal minds in the study of culture, as well as a guide to further (...) reading. (shrink)

Although entrepreneurial success is usually attributed to astute financial management in the growth of economic capital, entrepreneurs may also utilize additional sources of inner guidance, creating both tangible and intangible value. This article framed one such source as spiritual capitalism, the juxtaposition of personal spirituality and marketplace dynamics. The soul's currency, or love, is characterized as a manifestation of flow in the entrepreneurial start-up process, which elicits spiritual congruence, harmonious relationships and personal fulfilment. Personal experiences as a Wall Street investment (...) banker and entrepreneur are discussed in exploring methods of leveraging inner guidance and appropriately pursuing material abundance. Participants discussed the demarcation between traditional and spiritual entrepreneurship, and exercises demonstrated how to: identify and value spiritual assets, create spiritual capital, mitigate inhibitors to flow, and harness inner guidance. (shrink)

Violence is not a free, self-creative activity but exactly the opposite; it is a passive, slavish response; it is falling victim to overpowering passions.

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This paper is a response to the four critics of A Virtue Epistemology. It responds to Claudia Lorena García, Miguel Ángel Fernández, Jonathan Kvanvig, and Ram Neta, in that order. Este artículo es una respuesta a los cuatro críticos de A Virtue Epistemology. Ofrece respuestas a Claudia Lorena García, Miguel Ángel Fernández, Jonathan Kvanvig, y Ram Neta, en ese orden.

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

In his review of our Gödel's Proof in the April 1960 issue of Philosophy of Science Professor Hilary Putnam severely criticizes the crucial chapter, in which we attempt to make intelligible to the non-specialist the general character of the argument for Gödel's main conclusions. Indeed, he asserts that “the chapter culminates in an extremely serious misstatement,” and that we “fail to give the proof that G [the Gödel sentence upon which the argument hinges] is not provable.” “The book,” he declares, (...) “has thus a serious shortcoming ”. These assertions impugn the competence of our exposition of Gödel's achievements, and we therefore ask for the privilege of replying to Dr. Putnam's allegations. (shrink)