Attacks Jürgen Habermas for arousing the "historians' debate". Analyzes the development of the controversy, claiming that Habermas used quotations from Nolte, Stürmer, and Hillgruber out of context and that these historians have been misinterpreted. Ch. 2 (pp. 103-137), "Vom 'öffentlichen Gebrauch der Historie' in klärender Absicht", focuses on the comparability of the extermination of the Jews with other historical events and claims that in historiography every episode is in fact unique but may be compared with other occurrences. also deals with (...) the concept of antisemitism. (shrink)

As one of the foremost public intellectuals of the twentieth century, Hannah Arendt is well known for her writings on political philosophy. Less familiar are her significant contributions to cultural and literary criticism. This edition brings together for the first time Arendt’s reflections on literature and culture. The essays include previously unpublished and untranslated material drawn from half a century of engagement with the works of European and American authors, poets, journalists, and literary critics, including such diverse figures as Proust, (...) Melville, Auden, and Brecht. Intended for a wide readership, this volume has the potential to change our view of Arendt by introducing her not only as one of the leading political theorists of her generation, but also as a serious, committed, and highly original literary and cultural critic. Gottlieb’s introduction ties the work together, showing how Arendt developed a form of literary and cultural analysis that is entirely her own. (shrink)

A theory is presented to explain how accurate, single-joint movements are controlled. The theory applies to movements across different distances, with different inertial loads, toward targets of different widths over a wide range of experimentally manipulated velocities. The theory is based on three propositions. (1) Movements are planned according to “strategies” of which there are at least two: a speed-insensitive (SI) and a speed-sensitive (SS) one. (2) These strategies can be equated with sets of rules for performing diverse movement tasks. (...) The choice between SI and SS depends on whether movement speed and/or movement time (and hence appropriate muscle forces) must be constrained to meet task requirements. (3) The electromyogram can be interpreted as a low-pass filtered version of the controlling signal to the motoneuron pools. This controlling signal can be modelled as a rectangular excitation pulse in which modulation occurs in either pulse amplitude or pulse width. Movements to different distances and with loads are controlled by the SI strategy, which modulates pulse width. Movements in which speed must be explicitly regulated are controlled by the SS strategy, which modulates pulse amplitude. The distinction between the two movement strategies reconciles many apparent conflicts in the motor control literature. (shrink)

While Aristotle's account of the happy life continues to receive attention, many of his claims about virtue of character seem so puzzling that modern philosophers have often discarded them, or have reworked them to fit more familiar theories that do not make virtue of character central. In this book, Paula Gottlieb takes a fresh look at Aristotle's claims, particularly the much-maligned doctrine of the mean. She shows how they form a thought-provoking ethic of virtue, one that deserves to be (...) developed and refined. The first part of the book addresses the nature of virtue and the virtues, illuminated by the doctrine of the mean. Building on the conclusions of this analysis, the second part explains the mentality of the good person and the type of society that will allow such a person to flourish. (shrink)

This book gathers a variety of illuminating essays by an internationally known scholar of religion and ecology. New writings on technology, facing death, and an intellectual autobiography continue Gottlieb’s unique ability to connect collective struggles for a just and caring society with personal strivings for wisdom and compassion.

Neither secular moral theory nor religious ethics have had much place for persons in need of constant physical help and cognitive support, nor for those who provide care for them. Writing as the father of a fourteen-year-old daughter with multiple disabilities, I will explore some of moral issues that arise here, both from the point of view of the disabled child and from that of the child's caretaker(s).

A history of western philosophy from Descartes to the French Revolution.

Aristotle's discussion of the motivation of the good person is both complicated and cryptic. Depending on which passages are emphasized, he may seem to be presenting a Kantian style view according to which the good person is and ought to be motivated primarily by reason, or a Humean style view according to which desires and feelings are or ought to be in charge. In this book, Paula Gottlieb argues that Aristotle sees the thought, desires and feelings of the good (...) person as interdependent in a way that is sui generis, and she explains how Aristotle's concept of choice is an innovative and pivotal element in his account. Gottlieb's interpretation casts light on Aristotle's account of moral education, on the psychology of good, bad and half-bad people, and on the aesthetic and even musical side to being a good person. (shrink)

Awe has traditionally been considered a religious or spiritual emotion, yet scientists often report that awe motivates them to answer questions about the natural world, and to do so in naturalistic terms. Indeed, awe may be closely related to scientific discovery and theoretical advance. Awe is typically triggered by something vast (either literally or metaphorically) and initiates processes of accommodation, in which existing mental schemas are revised to make sense of the awe‐inspiring stimuli. This process of accommodation is essential for (...) the kind of belief revision that characterizes scientific reasoning and theory change. Across six studies, we find that the tendency to experience awe is positively associated with scientific thinking, and that this association is not shared by other positive emotions. Specifically, we show that the disposition to experience awe predicts a more accurate understanding of how science works, rejection of creationism, and rejection of unwarranted teleological explanations more broadly. (shrink)

Shows that when Qyuine's criterion of ontological commitment is modified to allow for the legitimacy of substitutional quantification, two consequences follow: (i) fundamental questions of ontology cease to be settled by mere appeal to logical form and truth, and (ii) a powerful method for reducing ontological commitments becomes available.

There is a growing need to increase our understanding of ethical decision making in U.S. based organizations. The authors examine the complexity of creating uniform ethical standards even when the meaning of ethical behavior is being debated. The nature of these controversies are considered, and three important dimensions for ethical decision making are discussed: leaders with integrity and a strong sense of social responsibility, organization cultures that foster dialogue and dissent, and organizations that are willing to reflect on and learn (...) from their actions. Leaders with integrity demonstrate consistency between vision and action that promotes trust, regularly concern themselves with developing moral standards, and are proactive agents of change in an increasingly complex world. Organizational cultures that support dialogue suspend judgments and increase their capacity to think together towards new levels of understanding. Ethical concepts evolve in these organizational cultures, and actions are informed and responsible. Organizations that reflect on their actions engage in double loop learning so that the time taken to reflect on the past and present leads to a more judicious and ethical future. In essence, the authors point to organizational guidelines for ethical decision making that lead to an increase in members' capacity to think and act ethically. (shrink)

I am in the process of trying to organize an ethics committee at a large community mental health center in Central Massachusetts and am seeking advice from anyone with experience in this or a similar milieu. The agency is a large (almost 700 employees), nonprofit, community-based program that operates under the auspices of a broad, academically affiliated, behavioral health system. An independent board of trustees, responsible to the parent organization governs the agency. The agency primarily provides outpatient care and treatment (...) to adults and children with mental health, substance abuse, developmental disabilities, and homelessness issues. It does not provide any psychiatric emergency or acute in-patient mental health services but does operate an inpatient detoxification unit for substance abuse treatment and DUI program. Additionally, the agency has a vast network of residential programs and transitional facilities for individuals with a history of chronic mental illness and substance abuse problems. Outpatient medical care is also provided to homeless clients who reside in area shelters (including a shelter for men and women) and a large number of clients who have HIV/AIDS and/or who have been dually diagnosed (substance abuse and mental illness), and are part of a scattered-site supportive housing program. (shrink)

Pitt :735–741, 2017) has argued that reductive representationalism entails an absurdity akin to the “paramechanical hypothesis” Ryle attributed to Descartes. This paper focuses on one version of reductive representationalism: the property-complex theory. We contend that at least insofar as the property-complex theory goes, Pitt is wrong. The result is not just a response to Pitt, but also a clarification of the aims and structure of the property-complex theory.

The environmental crisis creates an unprecedented moral predicament: how to be a good person when our collective and individual actions contribute to immeasurable devastation and suffering. Drawing on an extraordinary range of sources from philosophy, political theory, global religion, ecology, and contemporary spirituality, Roger S. Gottlieb explores the ethical ambiguities, challenges, and opportunities we face. Engagingly written, intellectually rigorous, and forcefully argued, this volume investigates the moral value of nature; the possibility of an 'ecological' democracy; how we treat animals; (...) the demands and limits of individual responsibility and collective political change; contemporary ambiguities of rationality; and how to face environmental despair. In Morality and the Environmental Crisis, Gottlieb combines compassion for the difficulties of contemporary moral life with an unflinching ethical commitment to awareness and action. (shrink)

The history of philosophy is a history of moral circle expansion. This history correlates with a history of expansionism about consciousness. Recently, expansionism about consciousness has exploded: to invertebrates, to plants, to logic gates, and to fundamental entities. The last of these expansions stems from a surge of interest in panpsychism. In an exploratory spirit, this paper considers some largely uncharted territory: the ethical implications of panpsychism. Our conclusion is that while panpsychism probably does significantly expand our moral circle, it's (...) also probably short on anything of practical significance. (shrink)

Quine argued that any context allowing substitution of logical equivalents and coextensive terms is truth functional. We argue that Quine's proof for this claim is flawed.

Gottlieb Guntern uses the extinct dinosaur and the thriving butterfly as a metaphor for the basic leadership failures that typify present-day society. In the Sign of the Butterfly shows us how to learn from the butterfly and succeed in abandoning the dino-strategy of maximizing single variables.