Abstract:This study examined the relationship between the individual difference variables of personal moral philosophy, locus of control, Machiavellianism, and just world beliefs and ethical judgments and behavioral intentions. A sample of 602 marketing practitioners participated in the study. Structural equation modeling was used to test hypothesized relationships. The results either fully or partially supported hypothesized direct effects for idealism, relativism, and Machiavellianism. Findings also suggested that Machiavellianism mediated the relationship between individual difference variables and ethical judgments/behavioral intentions.

: The medical and clinical promise of stem cell research is widely heralded, but moral judgments about it collide. This article takes general stock of such judgments and offers one specific resolution. It canvasses a spectrum of value judgments on sources, complicity, adult stem cells, and public and private contexts. It then examines how debates about abortion and stem cell research converge and diverge. Finally, it proposes to extend the principle of "nothing is lost" to current debates. This extension links (...) historic discussions of the ethics of direct killing with unprecedented possibilities that in vitro fertilization procedures yield. A definite normative region to inhabit is located, within a larger range of rival value judgments. The creation of embryos for research purposes only should be resisted, yet research on "excess" embryos is permissible by virtue of an appeal to the "nothing is lost" principle. (shrink)

Tyler Cowen's ?Why Keynesianism Triumphed? proposed that only Keynesian economists have presented a successful explanation for the Great Depression of 1929?1933 and the continuing slow and intermittent recovery of the rest of the 1930s. This paper examines recent scholarship on the 1930s and finds that there is increasing doubt about the validity of Keynesian explanations, lending credence to both older and recent scholarship that vindicates free?market views of why the Depression happened and why the recovery was so slow and uneven.

The first half of Plato’s Hippias Major exhibits the interfacing of the first teacher (Socrates) with the first version of a post-colonial, multi-cultural information technology system (Hippias). In this interface the purposes, results, and values of two contradictory types of operating system for educational servicing units are exhibited to, and can be discovered by, anyone who is not an information technologist.

A central feature of the Covid-19 pandemic is state differences. Some state Governors closed all but essential businesses, others did not. In some states, most of the population wore face coverings when in public; in other states, <50% wore face coverings. According to journalists, these differences were symptomatic of a politically polarized America. The Big 5 personality factors also cluster at the state level. For example, residents of Utah score high on Conscientiousness and low on Neuroticism, whereas residents of Massachusetts (...) and Connecticut show the opposite pattern. In state-level regressions that controlled for partisan political allegiances, Conscientiousness was a significant predictor of the stringency of state Covid-19 restrictions, whereas Openness was a significant predictor of mask wearing. A number of the predictors were strongly correlated with each other. For example, the correlation coefficient linking Openness with the percentage of Democratic state legislators was r = 0.53. Commonality regression partitions the explained variance between the amount that is unique to each predictor and the amount that is shared among subsets of correlated predictors. This approach revealed that the common variance shared by Conscientiousness, Openness and partisan politics accounted for 34% of the state differences in Covid-19 policy and 35% of the state differences in mask wearing. The results reflect the importance of personality in how Americans have responded to the Covid-19 pandemic. (shrink)

This study is the most comprehensive account to date of modern treatments of the love commandment. Gene Outka examines the literature on agape from Nygren's Agape and Eros in 1930. Both Roman Catholic and Protestant writings are considered, including those of D'Arcy, Niebuhr, Ramsey, Tillich, and above all, Karl Barth. The first seven chapters focus on the principal treatments in the theological literature as they relate to major topics in ethical theory. The last chapter explores further the basic normative (...) content of agape and discusses some of the most characteristic problems. "The book is in my judgment the best recent work in religious ethics. Outka brings together analytic moral philosophy and theological ethics, providing a masterly survey of views and issues arising in the past forty years.... I can think of few books of interest to scholars in both philosophy and theology, but Outka's is one. Unlike some scholars who are at home in continental theology, Outka is also at home in secular analytic philosophy; he brings them together in a mutually illuminating way."--Donald Evans "Outka has mastered this vast literature on love, and has brought a critical and clarifying analysis to bear upon it. This is a most important book on a most important subject, and brings the whole discussion into a new phase."--John Macquarrie "The first thing to be said about Outka's book quite simply is that it is excellent; in fact, it is probably the very best available book about contemporary Christian ethical theory."--The Humanities Association Review. (shrink)

In this essay we consider some of the characteristics of adaptive biological systems and how these might work as models in designing a robot intended for the exploration of complex environments. Trying to design a robot that has such properties forces one to think hard about the nature of those properties. Here we have one intersection between philosophy and computing. We consider the nature of adaptability and some properties of complex biological systems that are relevant to designing adaptive robots, including (...) direct perception, animacy, affordances, redundant degress of freedom, collective decisions, and emergent properties. We explain how these concepts were used in the development of a robotic arm. (shrink)

This book exhibits the centrality of hope in Kant's critical philosophy, and brings into question the rationality of that hope, and how the question of that rationality can be raised. The question of the rationality of hope is further explored through Kierkegaard's writing.

Ainslie identifies two possible motivational sources for resolve: “thinking categorically” and “intertemporal bargaining.” Ainslie opts for intertemporal bargaining, adding that thinking categorically has no motivational power. The most researched instance of willpower is remission from addiction. This literature shows that aspirations for a more desirable identity and comfortable lifestyle motivate remission. In other words, “thinking categorically” drives willpower.

This commentary considers Robert Pippin's treatment of Hegel’s attempt to overcome Kant’s account of the distinction between (and necessary togetherness of) conceptual and intuitional representation. Pippin reads Hegel as committed to Kant’s discursivity thesis, namely, that thought is mediate and general, and thus reliant on sensible intuition for singular immediate contents – a position broadly in line with Wilfrid Sellars’ famous portrayal of Hegel as “that great foe of immediacy.” It is suggested, however, that such a reading makes it difficult (...) to provide an account of the concept/intuition distinction in Hegel that is not, at bottom, Kantian. Attention to the preservation of a certain Schellingean moment in Hegel’s mature thinking—the maintenance of a form of intellectual intuition—perhaps provides resources for an understanding of Hegel’s distinctively post-Kantian understanding of the relation between immediacy and mediation. In my view, intellectual intuition understood as the immediacy of thought is central to the Science of Logic’s attempt to generalise Kant’s distinction between (and claim for the togetherness of) concept and intuition as a logical relation, not one limited to sensibly conditioned cognition. (shrink)

Jesus' teaching that there are two love commandments, that the commandment to love God is the "first and great" one, but that the second commandment to love one's neighbor as oneself is "like" the first, suggest that we should neither blend their features wholly together nor separate their features entirely. This paper supports the suggestion. It considers three central emphases in the Augustinian legacy that specify normative differences, normative ranking, and normative links between the commandments. The emphases are: "God-intoxication," "The (...) Predominance of the Double Love Commandment," and "A Good World Gone Wrong." Such consideration explains and defends the claim that a faithful life honors both differences and points of correspondence between God's action and our own. This study indicates that we can go wrong in distinctive ways, and that we should distinguish "relationality" and "reciprocity". The conclusions reached may inform exchanges with other religious traditions, above all "God-intoxicated" ones. This article was the Presidential Address, given at the annual meeting of the SCE in Vancouver, British Columbia on January 11, 2002. (shrink)

Presented in six principal analytic chapters with supporting appendices, this book explores the role of Islam in precipitating Europe's twelfth century commercial renaissance. Employing the classic analytic techniques of economics, Gene Heck determines that medieval Europe's feudal interregnum was largely caused by indigenous governmental business regulation and not by shifts in international trade patterns. He then proceeds by demonstrating how Islamic economic precepts provided the ideological rationales that empowered medieval Europe to escape its three-centuries-long experiment in "Dark Age economics" (...) ― in the process, providing the West with its archetypic tools of capitalism. While treatises such as Maxime Rodinson's excellent book, Islam and Capitalism, document the capitalistic nature of the Islamic economic system, in applying modern economic method to medieval orientalist historiography, this work is unique in capturing both the evolution and the impact of the system's role in forging medieval history. (shrink)

Why would an empiricist look at a poem? And if he did, what could he find? This paper begins with Hume's programmatic statement for literary renewal based on the empirical principles set forth in the first Enquiry, and raises the question about the worth of poetry according to those principles. There is little "abstract reasoning concerning quantity or number, or experimental reasoning concerning matter of fact and existence" in poetry and so "commit it to the flames." The second Enquiry allows (...) that since disputation among men is based on the passions, poetry might have a place as a means to speak to the affections, to inforce particular sophistries close to our hearts. The second half of the paper defends poetry on grounds opposed to the premises of empirical science. Specifically, whereas in science knowledge is power, in the arts knowledge is suffering, or,where science aims at mastery and ownership, poetry relates us to that in being which is not ours. This view is explicated by use of King Lear. (shrink)

Wegner's conclusion that conscious will is an illusion follows from a key omission in his analysis. Although he describes conscious will as an experience, akin to one of the senses, he omits its objective correlate. The degree to which behavior can be influenced by its consequences (voluntariness) provides an objective correlate for conscious will. With conscious will anchored to voluntariness, the illusion disappears.

Prefaced by an argument that the ancients understood mimesis as fundamental to being human, and art as therefore essential to human moral and intellectual development, this book starts from the problematic status of the (happily ending) Iphigenia in Poetics. How Aristotle must explicate tragedy to hold Iphigenia as the best thus sets up the exploration of comedy. Chapter two shows that comedy aims at the catharsis of desire and sympathy. This analysis is then applied in detail to Aristophanes’ Acharnians, Shakespeare’s (...) As You Like It and Stoppard’s Arcadia, exhibiting the cross-cultural application of the theory which Aristotle would expect. (shrink)