This review article is stimulated by the publication by Polity Press in 2008 of a translation of Bourdieu’s Le Bal des célibataires, which had been published by Editions du Seuil in the year of his death — 2002. Le Bal des célibataires assembled three articles about his native Béarn which Bourdieu had written at roughly ten-year intervals, starting in 1962. Given that Le Bal des célibataires formally constitutes a new publication in that it juxtaposes the three earlier articles, adds a (...) short introduction and republishes, as an appendix, a methodological article first published in the 1970s, the 2002 text provides access to four stages in the development of Bourdieu’s reflexive analysis of traditional society. The article draws attention to some of the objective socio-economic changes in Béarn society in the second half of the 20th century and asks whether the autonomous logic of Bourdieu’s conceptual development in this period was the product of his partisan participation in an originally traditional situation and whether his maintenance of this logic over time was a device to give scientific legitimation to that situation. Consideration of these microcosmic analyses of the Béarn raises questions relevant to international socio-economic development in general, about whether sociology is equipped to offer a scientific explanation of economic and technological changes in society or whether, by definition, it is categorally committed to a conservative value-orientation which criticizes ‘post-human’ postmodernity. (shrink)

Baruch Spinoza was born in Amsterdam during a period of unprecedented scientific, artistic, and intellectual discovery. Upon its release, Spinoza’s Ethics was banned; today it is the quintessential example of philosophical method. Although acknowledged as difficult, the book is widely taught in philosophy, literature, history, and politics. This introduction is designed to be read side by side with Spinoza's work. As a guide to the style, vocabulary, and arguments of the Ethics, it offers a range of interpretive possibilities to (...) prepare students to become conversant with Spinoza's philosophical method and his challenge to conventional thinking. (shrink)

Lords of Asia Minor: An Introduction to the Lydians. By Annick Payne and Jorit Wintjes. Philippika, vol. 93. Wiesbaden: Harrassowitz Verlag, 2016. Pp. x + 144, illus. €29.80.

An introduction to the posthumously published "The Wretched of Middle-Earth: an Orkish Manifesto" by Charles Mills.

Abstract—Following the recognition by the House of Lords in AG v Blake of the gain-based remedy of an account of profits in a contractual context, an increasing number of commentators have argued that the English remedial regime for breach of contract should be further reinforced by the introduction of punitive damages. This article considers whether there may be a role for punitive awards in contract law. It seeks to demonstrate that the adoption of punitive damages, without wider reform of (...) the existing remedial regime, may lead to inconsistencies. The reason is that English contract law has generally shown reluctance to view contractual default as being reprehensible or the motive for breach as materially relevant. Legal intervention in particular defined circumstances by way of regulation may be more appropriate than punitive awards. Support for the conclusion that caution should be exercised before reform is undertaken is also drawn from recent developments in France, where the introduction of punitive damages has been proposed as part of a project to reform the Civil Code. (shrink)

Previous ed. by : Lord Lloyd of Hampstead and M.D.A. Freeman.

Introduction to, and overview of, the contents of the Symposium on consent and confidentialityThe papers in this symposium are based on a meeting held by the Academy of Medical Sciences in London on 12 February 2002. The decision to hold this meeting, and to explore in detail these important and contentious issues, arose from a number of concerns that the Academy felt about what may reasonably be called “impediments to medical research”.These include: The regulations arising from the implementation of (...) the European data protection directive and their effect on the gathering and holding of data needed for disease surveillance as well as for research. Phil Boyd, in his paper, presents the views and the work of the Information Commission, the responsible UK body in this area. The “Source Informatics” case where the Department of Health requested a judicial review on the use, by this company, of anonymised prescribing data from general practitioner records for informing the pharmaceutical industry about patterns of drug use. Mr Justice Latham ruled that the use of even this anonymised data for commercial purposes could be a breach of patients' rights to confidentiality. The Court of Appeal, however, emphatically reversed his decision and, no further appeal having been made to the House of Lords, the law of the land is now clear that there is no breach of confidentiality in the use of anonymised data. It did seem to us, …. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Rhetoric 33.1 (2000) 74-93 [Access article in PDF] "Lord Over the Children of Pride": The Vaine-Glorious Rhetoric of Hobbes's Leviathan Haig Patapan Hobbes claimed in the Leviathan that he had, by "industrious meditation," discovered the Principles of Reason that would allow Commonwealths to be everlasting. He claimed, in other words, to have solved the political problem (1968, chap. 30, 378). All that was now required was (...) to have his work "fall in the hands of a Soveraign" who would, "in protecting the Publique teaching of it, convert this Truth of Speculation, into Utility of Practice" (chap. 31, 408). Accordingly, an important element of his political solution was the Leviathan itself, a work that would instruct the people in the Essential Rights of Sovereignty (chap. 30, 379). It would seem, then, that the Leviathan is an essential combination of these two aspects of Hobbes's endeavour; it is a work that is intended to reveal and persuade. Therefore, it is appropriate to evaluate his undertaking, not only in terms of its teaching, but also in the success of its rhetorical ambition. 1I argue in this paper that Hobbesian rhetoric is fundamentally determined by his political theory, in particular, by his discovery of the problem of vaine-glory, or pride. Pride poses a political problem because it is a passion that produces an unrealistic estimation of our abilities and therefore ultimately leads to deadly struggles and war. Hobbesian political science attempts to overcome the problem of pride by instituting a Leviathan, a lord over the children of pride. Once we see the nature of the political problem as Hobbes presents it and his proposed solution, the rhetorical character of Hobbes's writings becomes clearer.The extent to which Hobbes relies upon, and in crucial respects departs from, the traditional rhetoric that drew upon Artistotle's Rhetoric and subsequently Cicero's De Inventione and Quintilan's Institutio Oratoria is a complex question. 2 In this paper, I explore the rhetoric of the Leviathan, especially its first part, "On Man," to distinguish the Aristotelian and Ciceronian tradition from what I call Hobbes's Euclidean rhetoric. More [End Page 74] specifically, I argue that the structure and movement of part 1 of the Leviathan can be better understood when it is seen as a direct assault on human pride, a stripping away of all claims that may lead to vaine-glory. It is a step-by-step, Euclidean reductio that attempts to curb the readers' passion of glorying. This argument about the rhetorical character of the first part of the Leviathan has important theoretical consequences: it suggests that Hobbes's influential formulation of power, rights, and justice also had a profoundly rhetorical character.But how persuasive is Hobbes's rhetoric? For reasons noted above, this question goes to the heart of his political theory. The final part of this paper explores the efficacy of the Hobbesian rhetoric of pride and therefore of Hobbesian science. I argue that the rhetorical descent in the first part of the Leviathan, where the truth about human weakness is revealed to the proud, is simultaneously an ascent that acknowledges independence and self-sufficiency of human beings as "self-makers." Thus I argue that, rather than overcoming the problem of pride, Hobbesian political science re-founds it on the bases of rights and the promise of unlimited progress through science and commerce: Hobbes's rhetoric reformulated, but did not solve, the problem of pride. The problem of pride The importance of pride for Hobbes's psychology and political theory is evident from the title and frontispiece of the Leviathan. 3 The Leviathan, according to the Old Testament, is a creature of the Lord, set over the children of pride (Job 41:34). In Hobbes's reformulation, the Leviathan is an artificial body, made by the "Art of man," whose business is Salus Populi or the peoples' safety (1968, "Introduction," 81). Thus, from the beginning, the revolutionary flavour of Hobbes's enterprise is made evident: Man replaces God; pride is a problem of safety... (shrink)

The hatchet and the seed -- A tree with deep roots -- The critical tools -- A field crystallizes -- Destruction of nature -- Construction of nature -- Degradation and marginalization -- Conservation and control -- Environmental conflict -- Environmental identity and social movement -- Where to now?

In lieu of an abstract, here is a brief excerpt of the content:Lord Nottingham and the Conscience of EquityDennis R. KlinckI. Introduction"There is nothing more in our Mouths than Conscience," wrote John Sharp in the 1680s, echoing a sentiment that had been expressed before in the seventeenth century.1 Indeed, one modern writer has observed, uncontroversially, that that century "can justly be called the Age of Conscience."2 Among the foci of this preoccupation one can identify such topics as moral (...) and religious casuistry and "liberty of conscience." My focus in this paper is somewhat different: conscience as a criterion of judgment in the Court of Chancery—the court of equity—and particularly its meaning for Heneage Finch, Lord Nottingham, successively Lord Keeper and Lord Chancellor from 1673 to 1682, a seminal figure in the history of English equity.The intimate connection of conscience with the equitable jurisdiction [End Page 123] is a commonplace,3 and certain aspects of it have been quite thoroughly studied.4 A central problem that has been identified with resort to conscience as a criterion of legal judgment is its subjective and hence ostensibly arbitrary nature. This concern goes back a long way. Thomas Audley, in 1526, argued that conscience was an uncertain ground of law because "it depended upon the 'arbitrament' of one man, the chancellor alone."5 The author of The Replication of a Serjeant at the Laws of England similarly raised the complaint of "divers men, divers conscience."6 No doubt the most remembered comment of this sort is John Selden's that the spaciousness of chancellors' consciences might vary as much as the length of their respective feet, so that equitable adjudication on the basis of conscience was "a roguish thing."7 Nottingham himself balked at the idea that justice might be dispensed according to the kind of conscience that amounted only to "the pleasure of a Court which took upon itself to be purely arbitrary."8Indeed, as the father of systematic equity,9 Nottingham apparently devoted himself to the project, undertaken in some measure by certain of his predecessors,10 of making the jurisdiction regular. He repeatedly makes this [End Page 124] point. In the case just cited, he observes that "equity itself would cease to be Justice if the rules and measures of it were not certain and known" and that "conscience" has to be "dispensed by the rules of science" (639). "Rules," "measures," and "science" are by-words of his preoccupation. Elsewhere, he asserts that "if equity be tied to no rule... everything becomes arbitrary."11At the same time, he did not abandon conscience as a kind of touchstone of equity. He refers to it repeatedly, and often speaks of Chancery as a "court of conscience,"12 as if this was a perfectly natural way of describing it. So the question becomes: how did he reconcile the tendency towards arbitrariness thought to be implicit in "conscience" with the ruled, measured, scientific system that he sought to develop? Or putting the question slightly differently: how did he understand or limit the notion of "conscience" so as to make it compatible with the "regular equity" to which he aspired?What appears to have been a crucial distinction for Nottingham in this regard was that between private conscience and public, or perhaps civic, conscience. In the Prolegomena, he says that "there is a twofold conscience, viz. conscientia politica et civilis, et conscientia naturalis et interna" and that "[m]any things are against inward and natural conscience, which cannot be reformed by the regular and political administration of equity" (194). He makes the point again in "the great case" of Cook v. Fountain: "With such a conscience which is only naturalis et interna this Court hath nothing to do; the conscience by which I am to proceed is merely civilis et politica, and tied to certain measures...."13 As Yale points out, this distinction was not new with Nottingham. The distinction between the forum internum and the forum externum was venerable;14 an anonymous Elizabethan case distinguishes between matters of conscience in which equity will intervene and those that must be left to the party's own moral judgment;15 Francis Bacon recognized, at least as alternatives, a party... (shrink)

Introduction: The ontological condition -- The problem of philosophical theology -- Interlude 1, on political boundaries and profit: The path of theology : a study of Dietrich Bonhoeffer -- The path of phenomenology : a study of Edmund Husserl -- Interlude 2, on translations: Phenomenology turned theology -- Interlude 3, on bibliolatry: Otherwise than overcoming -- Postlude: on the feminine and ontotheology.

Shang, Yang. The Book of Lord Shang. A Classic of the Chinese School of Law. Translated from the Chinese with Introduction and Notes by Dr. J.J.L. Duyvendak.

Current research in moral development suggests that there are two distinct modes of moral reasoning, one based on a morality of justice, the other based on a morality of care. The research presented here examines the kinds of moral reasoning used by managers in work-related conflicts. Twenty men and twenty women were randomly selected from the population of first level managers in a Fortune 100 industrial corporation. In open-ended interviews each participant was asked to describe a situation of moral conflict (...) in her or his work life. The results indicated a clearly preferred mode of moral reasoning among the participants who described moral conflicts. Nearly all of these predominated with a justice orientation. These findings suggest that a correlation between gender and preferred mode may be context specific. (shrink)

Within stakeholder literature, much attention has been given to which stakeholders "really count." This article strives to explain why organizational theorists should abandon the pursuit of "Who and What Really Counts" to challenge the assumption of a managerial perspective that defines stakeholder legitimacy. Reflecting on the paucity of employee rights and protections in marginalized work environments, I argue that as organizational researchers, we must recognize and take responsibility for the impact of our research models and visions. By confronting and rethinking (...) the foundational assumptions of stakeholder theory, business and society scholars can identify and pursue research questions that more effectively address contemporary social challenges. (shrink)

The concept of modularity has loomed large in philosophy of psychology since the early 1980s, following the publication of Fodor’s landmark book The Modularity of Mind (1983). In the decades since the term ‘module’ and its cognates first entered the lexicon of cognitive science, the conceptual and theoretical landscape in this area has changed dramatically. Especially noteworthy in this respect has been the development of evolutionary psychology, whose proponents adopt a less stringent conception of modularity than the one advanced by (...) Fodor, and who argue that the architecture of the mind is more pervasively modular than Fodor claimed. Where Fodor (1983, 2000) draws the line of modularity at the relatively low-level systems underlying perception and language, post-Fodorian theorists such as Sperber (2002) and Carruthers (2006) contend that the mind is modular through and through, up to and including the high-level systems responsible for reasoning, planning, decision making, and the like. The concept of modularity has also figured in recent debates in philosophy of science, epistemology, ethics, and philosophy of language—further evidence of its utility as a tool for theorizing about mental architecture. (shrink)

Some accounts of mental content represent the objects of belief as structured, using entities that formally resemble the sentences used to express and report attitudes in natural language; others adopt a relatively unstructured approach, typically using sets or functions. Currently popular variants of the latter include classical and neo-classical propositionalism, which represent belief contents as sets of possible worlds and sets of centered possible worlds, respectively; and property self-ascriptionism, which employs sets of possible individuals. I argue against their contemporary proponents (...) that all three views are ineluctably plagued by generation gaps: they either overgenerate beliefs, undergenerate them, or both. (shrink)

It's not that we haven't always been here, since there was a here. It is that the letters of our names have been scrambled when they were not totally erased, and our fingertips upon the handles of history have been called the random brushings of birds. (Lorde , ix) Because… [racialized peoples'] dehumanization has not been successful, conceiving of self and others and their exercise of themselves both against dehumanization and toward liberatory possibilities has meant living double lives backed up (...) by peopled ways of living, acting, perceiving, thinking familiar with the interstitial, liminal, and with breaking up with, delinking from, colonial modernity. (Lugones, this issue, 20; my emphasis) We are not born women of color. We become women of color. To become women of color, we would need to become fluent in each other's histories, to resist and unlearn an impulse allowing mythologies to replace knowing about one another…. We cannot afford to cease yearning for each other's company. (Alexander , 91; italics in original). (shrink)

Misophonia is a condition characterized by defensive motivational system emotional responding to repetitive and personally relevant sounds. Preliminary research suggests misophonia may be associated with a range of psychiatric disorders, including personality disorders. However, very little research has used clinician-rated psychometrically validated diagnostic interviews when assessing the relationship between misophonia and psychopathology. The purpose of this study was to extend the early research in this area by examining the relationship between symptoms of misophonia and psychiatric diagnoses in a sample of (...) community adults, using semi-structured diagnostic interviews. Results indicated higher misophonia symptoms were associated with more clinician-rated symptoms of personality disorders, but not other disorders. Anxiety partially mediated the relationship between personality disorder symptoms and misophonia. These results suggest misophonia may be associated with a range of psychiatric symptoms and highlight the role of anxiety in this poorly understood condition. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS The Glory of the Lord: A Theological Aesthetics. Vol. VI: Theology: The Old Covenant. By HANS Uns VoN BALTHASAR. Trans. Brian McNeil, C.R.V. and Erasmo Leiva-Merikakis. Ed. John Riches. San Francisco: Ignatius Press, 1991. Pp. 443. In this penultimate-volume of The Glory of the Lord, von Balthasar sets forth a " biblical aesthetics " in which the manner of the emergence of the Glory of (...) God in the world of man is spelled out. He proceeds by examining the bewildering variety of the manifestations of God's Glory in the Old Testament, but always as unified in their historical convergence upon Jesus, the Christ, the final and definitive presence in history of the divine Glory in whom Word and Image, Messiah and Servant, Son of Man and Son of God, are at one. This manner of proceeding is little consonant with contemporary Catholic exegesis, which prefers to regard the Old Testament as a free-standing hook, and is rather fastidious about reading it as " literally " the prologue and the Sitz im Leben of the New. For such exegetes, the literal and the historical senses are entirely distinct, because of their methodological enlistment in the historical pessimism of the Enlightenment. Balthasar, of course, is not of their camp. Balthasar's mastery of Old Testament exegesis is on a par with the effortless command of the Western philosophical, theological, and literary tradition which he has displayed in the earlier volumes of this work. While he relies heavily upon von Rad, a glance at the index shows that his knowledge of Old Testament scholarship is based upon a wide reading, upon which he levies throughout the book with practiced ease. The exegetical method implicit in his analysis is the one employed by scholars such as de Lubac, Guillet, and Ligier; its classic Augustinian understanding of the free unity of history, and of the consequently free meaning of Old Testament and the New as fulfilled in the Kingdom of God, needs no apology. The currently common supposition that the " literal " sense of Scripture is that which an Enlightened positivism will permit needs only to be recognized to be rejected. In the opening pages of the Introduction Balthasar sets the theme which will dominate the book: the rationally irresolvable dialectical 139 140 BOOK REVIEWS tension between God and all that is not God, a tension inherent in the revelation of the Glory of God. In keeping with the emphasis of his earlier volumes, Balthasar is insistent upon the radical gratuity of the revelation of the Glory of God. The revelatory manifestation of God as God, who is beyond all perception, all knowing, all communication, and yet is communicated, perceived the more surely where the more veiled, and definitively revealed on the Cross. The revelation of God's Glory is of God as the Absolutely Other, as formless, and so as in tension with all form which would mediate the revelation. This communication, this mediation, is utterly ex nihilo; it relies upon no capacity in man, upon no natural process of spiritual development, and is unrelated to, because absolutely transcendent to, all human projects. Impossible to prepare for, the manifestation is constantly new, arising out of no prior possibility in man or his world, and responding to nothing in him which might make the revelation capable of anticipation. The paradox of God's self communication of his formless Glory is then beyond all utterance, and yet is uttered, given form: the final Form is, of course, the Christ. This is the basic datum, the ground upon which all theology rests, and is pure grace, a gift beyond all expectation, incapable of being imagined. All the preparatory Old Testament images finally fail. The paradox, the self communication of God who is beyond all utterance, yet is uttered, has its resolution only in the Form, the personal unity, of Christ. The revelation always at once transcends and assimilates the concrete historical forms by which it is mediated. The pagan materials are transformed by their historical deployment in the revelatione.g., the pagan myths of creation, of divine wars and marriages, the pagan wisdom-and in their deployment, they converge, hut not within the Old... (shrink)

Many industry leaders and academics from the field of machine ethics would have us believe that the inevitability of robots coming to have a larger role in our lives demands that robots be endowed with moral reasoning capabilities. Robots endowed in this way may be referred to as artificial moral agents. Reasons often given for developing AMAs are: the prevention of harm, the necessity for public trust, the prevention of immoral use, such machines are better moral reasoners than humans, and (...) building these machines would lead to a better understanding of human morality. Although some scholars have challenged the very initiative to develop AMAs, what is currently missing from the debate is a closer examination of the reasons offered by machine ethicists to justify the development of AMAs. This closer examination is especially needed because of the amount of funding currently being allocated to the development of AMAs coupled with the amount of attention researchers and industry leaders receive in the media for their efforts in this direction. The stakes in this debate are high because moral robots would make demands on society; answers to a host of pending questions about what counts as an AMA and whether they are morally responsible for their behavior or not. This paper shifts the burden of proof back to the machine ethicists demanding that they give good reasons to build AMAs. The paper argues that until this is done, the development of commercially available AMAs should not proceed further. (shrink)

This paper reviews the paper by Kuzma, Najmaie, and Larson that looks at what can be learned from the experience with genetically engineered organisms for oversight of emerging technologies more generally. That paper identifies key attributes of a good oversight system: promoting innovation, ensuring safety, identifying benefits, assessing costs, and doing so all while building public confidence. In commenting on that analysis, this paper suggests that looking at “oversight” in three phases — research and development, regulatory review, and market acceptance (...) — can help to determine when certain of these attributes should take precedence over others and how to structure remedies when an error occurs. The result is an approach that is precautionary with respect to research and development, prudent and open to public input in the regulatory review stage, and purposefully persuasive once market acceptability is at stake, with remedies that are risk-containing in the first phase, risk-managing in the second, and risk-assuaging in the third. Combining the key attributes with the idea of three phases can help attune oversight to society's needs. (shrink)

There is widespread agreement that there should be a principle requiring that artificial intelligence be ‘explicable’. Microsoft, Google, the World Economic Forum, the draft AI ethics guidelines for the EU commission, etc. all include a principle for AI that falls under the umbrella of ‘explicability’. Roughly, the principle states that “for AI to promote and not constrain human autonomy, our ‘decision about who should decide’ must be informed by knowledge of how AI would act instead of us” :689–707, 2018). There (...) is a strong intuition that if an algorithm decides, for example, whether to give someone a loan, then that algorithm should be explicable. I argue here, however, that such a principle is misdirected. The property of requiring explicability should attach to a particular action or decision rather than the entity making that decision. It is the context and the potential harm resulting from decisions that drive the moral need for explicability—not the process by which decisions are reached. Related to this is the fact that AI is used for many low-risk purposes for which it would be unnecessary to require that it be explicable. A principle requiring explicability would prevent us from reaping the benefits of AI used in these situations. Finally, the explanations given by explicable AI are only fruitful if we already know which considerations are acceptable for the decision at hand. If we already have these considerations, then there is no need to use contemporary AI algorithms because standard automation would be available. In other words, a principle of explicability for AI makes the use of AI redundant. (shrink)

Phenomenal consciousness and social cognition are interlocking capacities, but the relations between them have yet to be systematically investigated. In this paper, I begin to develop a theoretical and empirical framework for such an investigation. I begin by describing the phenomenon known as social pain: the affect associated with the perception of actual or potential damage to one’s interpersonal relations. I then adduce a related phenomenon known as affective contagion: the tendency for emotions, moods, and other affective states to spread (...) from person to person in social contexts. Experimental studies of these two phenomena suggest that affective consciousness depends on perception of the social world in much the same way that it depends on perception of the body – in short, that consciousness is ‘socially embodied’. In the second part of the paper I argue that the distinctive sociality of our species, especially its moral dimension, rests heavily on our ability to represent the conscious states of others. In closing, I put these ideas together and show how they point to a circular causal-mechanistic nexus between consciousness and social mindedness. (shrink)

"Radical theology" and "political theology" are terms that have gained a lot of currency among philosophers of religion today. In this visionary new book, Jeffrey W. Robbins explores the contemporary direction of these movements as he charts a course for their future. Robbins claims that radical theology is no longer bound by earlier thinking about God and that it must be conceived of as postsecular and postliberal. As he engages with themes of liberation, gender, and race, Robbins (...) moves beyond the usual canon of death-of-God thinkers, thinking "against" them as much as "with" them. He presents revolutionary thinking in the face of changing theological concepts, from reformation to transformation, transcendence to immanence, messianism to metamorphosis, and from the proclamation of the death of God to the notion of God’s plasticity. (shrink)

Through an integrated multi-disciplinary theory, Michael Robbins proposes that the human mind consists of two mental structures, the one we share with other animate creatures, and a capacity for reflective representational thought which is unique. As an alternative to Freud's model of the human mind as structured by the id, ego and superego, this book contends that the prolonged period of post-natal immaturity - otherwise known as neoteny - which is specific to humans, gives rise to reflective representational thought (...) that in turn allows for the acquisition of complex knowledge. Robbins examines how Freud's conception of the human mind was limited by his ignorance of the related disciplines of sociology, primatology, cultural anthropology and most notably evolution, which were then in their infancy, to explore the implications of the non-unitary nature of the human mind for us as individuals, as a society, and for our future as a species. Drawing on a broad range of influences from psychoanalysis to anthropology, biology, psychology, sociology and politics, this book will be of interest to students and scholars of these disciplines alike. (shrink)

Lonergan's Early Economic Research delves into the origins of Bernard Lonergan's economic theory through his own writing on the subject. Michael Shute provides transcriptions of many of Lonergan's private files on economics for a deeper understanding of his groundbreaking macroeconomic theory. An introduction by the editor contextualizes the works, which also serve as archival materials relevant to the companion volume Lonergan's Discovery of the Science of Economics. Organized around specific themes such as dialectic of history, methodology, economic history, and (...) price equilibrium, the book makes available a substantial amount of previously unpublished texts. Materials include Lonergan's earliest notes on economics prior to his move to Rome in 1933, the complete surviving portion of 'An Essay in Fundamental Sociology, ' and notes on economists Heinrich Pesch and Lionel Robbins, among others. These early works show that Lonergan built his economic discoveries on the methodological developments that he founded in his writings on the philosophy of history. (shrink)

Debates about the modularity of cognitive architecture have been ongoing for at least the past three decades, since the publication of Fodor’s landmark book The Modularity of Mind (1983). According to Fodor, modularity is essentially tied to informational encapsulation, and as such is only found in the relatively low-level cognitive systems responsible for perception and language. According to Fodor’s critics in the evolutionary psychology camp, modularity simply reflects the fine-grained functional specialization dictated by natural selection, and it characterizes virtually all (...) aspects of cognitive architecture, including high-level systems for judgment, decision making, and reasoning. Though both of these perspectives on modularity have garnered support, the current state of evidence and argument suggests that a broader skepticism about modularity may be warranted. (shrink)

Within Piaget there is an implicit theory of the development of explicit memory. It rests in the dynamical trajectory underlying the development of causality, object, space and time – a complex (COST) supporting a symbolic relationship integral to the explicit. Cassirer noted the same dependency in the phenomena of aphasias, insisting that a symbolic function is being undermined in these deficits. This is particularly critical given the reassessment of Piaget’s stages as the natural bifurcations of a self-organizing dynamic system. The (...) elements of a theoretical framework required to support explicit memory are developed, to include, (1) the complex developmental trajectory supporting the emergence of the explicit in Piaget, (2) the concrete dynamical system and the concept of a non-differentiable time contained in Bergson’s theory required to support a conscious, as opposed to an implicit remembrance, (3) the relation to current theories of amnesia, difficulties posed by certain retrograde amnesic phenomena, the role of the hippocampus and limitations of connectionist models, (4) the fact that nowhere in this overall framework does the loss of explicit memory imply or require the destruction of experience “stored in the brain.”. (shrink)

This issue was initiated in a period of global tension and widespread corporate expressions of concern about racism. The articles presented here document the continued presence of disparate racialized experiences in a range of work environments. They provide deep insight into the ways that race shapes the lives of educators, researchers, students, employees, and managers. Such racialized experiences are widely unacknowledged by those whose lives and bodies insulate them. In the time since we initiated this special issue, the anxiety related (...) to talking about race in schools and the workplace has become yet more virulent. In the United States, many municipalities have adopted laws constraining and controlling classroom conversations about race. Corporations continue to struggle with how to implement high-minded DEI policy statements without provoking backlash. We are hopeful that these articles provide greater awareness of racialized capitalism. Further, we aspire to open the door for business ethics research that recognizes the impact of race on institutional policies as well as formal and informal practices. Awareness, recognition, and acknowledgment of disparate impact are essential steps in creating more just work and educational environments. (shrink)

The subject of journal quality has received little attention in the business ethics literature. While there are reasons for this past neglect, there are important new considerations which make it vital that researchers now address this topic. First, virtually all business school departments use evaluations of journal quality as an important indicator of scholarly achievement, yet business ethics has no such studies. Second, as many schools are beginning to ask ethicists to publish in the wider management literature, it is important (...) to find a way to compare journal quality across these domains. In the absence of such studies, performance review committees (including tenure decisions) may well make incorrect inferences about journal quality within business ethics or assume that ethics journals are not prestigious unless a candidate can provide evidence to the contrary (i.e. as in a study like this one). This study addresses these two issues. It relies on an opinion-based survey to establish journal quality by incorporating a list of journals within business ethics and the wider management literature. The target population is active business ethics researchers within the Society for Business Ethics (SBE). We present the results of the study and discuss their implications. (shrink)

An accessible introduction to cultural theory and an original polemic about the purpose of criticism. What is criticism for? Over the past few decades, violent disagreements over that question in the academy have burst into the news media. These conflicts have renewed the Culture Wars over the legacy of the 1960s, becoming entangled in national politics and leading to a new set of questions. Does a concern with race, gender, and sexuality, with unacknowledged power and privilege, with identity, give (...) present critics the right to criticize the great works of the past? If we have learned to see those works in terms of historical differences rather than universal truths, how is it that they speak to us at all? In the study of the world's cultures, there is more than one way to avoid being Eurocentric; which way should we choose? Re-examining key thinkers since 1970, including Walter Benjamin, Michel Foucault, Judith Butler, Edward Said, Hortense Spillers, Fredric Jameson, and Stuart Hall, Criticism and Politics offers both a non-specialist introduction to recent cultural theory and a strong new interpretation of how this theory applies to the everyday issue of what cultural critics do and how they should feel about what they do. (shrink)

Johann Wolfgang von Goethe's approach to natural scientific research has unmistakable parallels to phenomenology. These parallels are clear enough to allow one to say confidently that Goethe's delicate empiricism is indeed a phenomenology of nature. This paper examines how Goethe's criticisms of Newton anticipated Husserl's announcement of the crisis of the modern sciences, and it describes how Goethe, at a critical juncture in cultural history, addressed this emerging crisis through a scientific method that is virtually identical to the method of (...) contemporary empirical-phenomenological research in the human sciences. Goethe's practice of science shares with phenomenology a participatory, morally-responsive, and holistic approach to the description of dynamic life-world phenomena. Delicate empiricism has its own version of the phenomenological epoché, and, like Husserl's technique of imaginative variation, it strives to disclose the essential or archetypal structure of the phenomenon through the endowment of human imagination. However, a close reading of Goethe suggests that the tendency amongst some scholars to distinguish phenomenology as human science from the natural sciences is actually a costly error which unwittingly falls prey to implicit Cartesian assumptions. Goethe, however, manages to avoid these problems by performing from the first a phenomenology of nature's sensibility. (shrink)

In response to Frederick’s exhortation to thoroughly examine the interaction of natural and cultural values, this article considers the mother-child paradigm proposed by Virginia Held and its potential for application to business ethics. The application of the model is done in two parts: the recognition of the centrality of the mothering person and child to our social well-being, and an application of the lessons learned from parenting to our civic roles and work environments.

In the Eighth Olympian, for Alcimedon of Aegina, Pindar recounts a story that, according to a notice in the scholia, is not found in earlier Greek literature. Aeacus was summoned from Aegina to Troy by Apollo and Poseidon to help in the construction of the city's fortifications. Smoke, says the poet, would one day rise from the very battlements Aeacus built. The wall newly completed, a portent appeared: three snakes tried to scale the ramparts but two fell to earth while (...) one succeeded in entering the city. Apollo immediately interpreted this sign: Troy would be taken ‘owing to the work of Aeacus’ hand' and would, moreover, be taken ‘by the first and the fourth generations’. If there is literary invention here, it would seem that Pindar has drawn inspiration from three passages of our Iliad: 7.452–3, Apollo and Poseidon toiled to build a wall for Laomedon; 6.433–4, there was one spot in the wall of Troy that was especially vulnerable; 2.308–29, the seer Calchas declares an omen involving a snake to signify the eventual destruction of Ilium. The general import of the passage is clear enough — descendants of Aeacus play a prominent part in the Trojan war and in the capture of the city. But the details of the portent and of the prophecy have caused much perplexity, for they cannot easily be made to correspond to the history they prefigure. It is the numbers in Pindar's account that are the chief source of confusion. On the model of the omen interpreted by Calchas the three snakes in the Pindaric story might reasonably be expected to represent the lapse of three generations before Aeacus' great-grandson Neoptolemus played his conspicuous part in the final agony of Troy. But this interpretation of the portent forces us to explain away the fact that Troy was also destroyed by Aeacus' son, Telamon, as Pindar repeatedly insists in his Aeginetan odes : if the snakes are taken to represent generations, one of the unsuccessful snakes in fact represents a successful conqueror. This is a disturbing inconcinnity. (shrink)