We study the reverse mathematics of pigeonhole principles for finite powers of the ordinal $\omega$ . Four natural formulations are presented, and their relative strengths are compared. In the analysis of the pigeonhole principle for $\omega^{2}$ , we uncover two weak variants of Ramsey’s theorem for pairs.

We show, relative to the base theory RCA₀: A nontrivial tree satisfies Ramsey's Theorem only if it is biembeddable with the complete binary tree. There is a class of partial orderings for which Ramsey's Theorem for pairs is equivalent to ACA₀. Ramsey's Theorem for singletons for the complete binary tree is stronger than $B\sum_{2}^{0}$ , hence stronger than Ramsey's Theorem for singletons for ω. These results lead to extensions of results, or answers to questions, of Chubb, Hirst, and McNicholl [3].

Studies in the psychology and phenomenology of religious experience have long acknowledged similarities with various forms of psychopathology. Consequently, it has been important for religious practitioners and mental health professionals to establish criteria by which religious, spiritual, or mystical experiences can be differentiated from psychopathological experiences. Many previous attempts at differential diagnosis have been based on limited textual accounts of mystical experience or on outdated theoretical studies of mysticism. In contrast, this study presents qualitative data from contemporary Buddhist meditation practitioners (...) and teachers to identify salient features that can be used to guide differential diagnosis. The use of certain existing criteria is complicated by Buddhist worldviews that some difficult or distressing experiences may be expected as a part of progress on the contemplative path. This paper argues that it is important to expand the framework for assessment in both scholarly and clinical contexts to include not only criteria for determining normative fit with religious experience or with psychopathology, but also for determining need for intervention, whether religious or clinical. Qualitative data from Buddhist communities shows that there is a wider range of experiences that are evaluated as potentially warranting intervention than has previously been discussed. Decision making around these experiences often takes into account contextual factors when determining appraisals or need for intervention. This is in line with person-centered approaches in mental health care that emphasize the importance of considering the interpersonal and cultural dynamics that inevitably constitute the context in which experiences are evaluated and rendered meaningful. (shrink)

A partial ordering $\mathbb{P}$ is $n$-Ramsey if, for every coloring of $n$-element chains from $\mathbb{P}$ in finitely many colors, $\mathbb{P}$ has a homogeneous subordering isomorphic to $\mathbb{P}$. In their paper on Ramsey properties of the complete binary tree, Chubb, Hirst, and McNicholl ask about Ramsey properties of other partial orderings. They also ask whether there is some Ramsey property for pairs equivalent to $\mathit{ACA}_{0}$ over $\mathit{RCA}_{0}$. A characterization theorem for finite-level partial orderings with Ramsey properties has been proven by the (...) second author. We show, over $\mathit{RCA}_{0}$, that one direction of the equivalence given by this theorem is equivalent to $\mathit{ACA}_{0}$, and the other is provable in $\mathit{ATR}_{0}$. We answer Chubb, Hirst, and McNicholl’s second question by showing that there is a primitive recursive partial ordering $\mathbb{P}$ such that, over $\mathit{RCA}_{0}$, “$\mathbb{P}$ is 2-Ramsey” is equivalent to $\mathit{ACA}_{0}$. (shrink)

Distinguishing “business” concerns from “ethical” values is not only an unfruitful and meaningless task, it is also an impossible endeavor. Nevertheless, fruitless attempts to separate facts from values produce detrimental second-order effects, both for theory and practice, and should therefore be abandoned. We highlight examples of exemplary research that integrate economic and moral considerations, and point the way to a business ethics discipline that breaks new ground by putting ideas and narratives about businesstogetherwith ideas and narratives about ethics.

Is the market civilizing or destructive? The increased salience of science commercialization is forcing scientists to address this question. Benefiting from the sociology of morality literature’s increased attention to specific kinds of morality and engaging with economic sociology’s moral markets literature, we generate competing hypotheses about scientists’ value-driven attitudes toward patenting. The Civilizing Market thesis suggests scientists who prioritize universalism will tend to support patenting. The Destructive Market thesis, by contrast, suggests universalism will be correlated with opposition to patenting. We (...) analyze survey data from biologists and physicists nested within academic organizations, which are nested within the following regions: France, Hong Kong, India, Italy, Taiwan, Turkey, UK, and the USA. Employing multilevel analysis, we find correlational evidence to support the Destructive Market thesis. Universalism is associated with anti-patenting attitudes, suggesting scientists expect patenting to have deleterious effects on science and society. We end with a discussion of this article’s implications for the moral markets literature, sociology of morality and business ethics. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Will Many Be Saved? What Vatican II Actually Teaches and Its Implications for the New Evangelization by Ralph MartinR. Jared StaudtWill Many Be Saved? What Vatican II Actually Teaches and Its Implications for the New Evangelization. By Ralph Martin. Grand Rapids, Mich.: Eerdmans, 2012. Pp. 332. $24.00 (paper). ISBN: 978-0-8028-6887-9.The proper interpretation of the Second Vatican Council remains a pressing topic fifty years after the Council’s completion. (...) Pope Benedict XVI made it a hallmark of his pontificate to insist upon a hermeneutic of continuity in interpreting the council in relation to the past, opposing this view to one of discontinuity and rupture (see his “Christmas Address to the Roman Curia,” Dec. 22, 2005). Viewing the council in terms of rupture and correspondingly as an opportunity for disruptive innovation has been described by many as the “Spirit of the Council.” Recently, the conflict of these rival hermeneutics has resurfaced in vehement fashion in relation to proposals for innovation in pastoral practice and even in doctrine regarding marriage and sexuality.Ensuring a proper interpretation of the council requires not only a deep and thorough examination of texts themselves of the council, but also a careful placing of the texts within the Catholic tradition. In this endeavor, [End Page 147] Ralph Martin’s Will Many Be Saved? provides a needed analysis of the council’s teaching concerning salvation and its pastoral implications. In particular, Martin focuses on the meaning, historical and scriptural sources, and theological interpretation of Lumen Gentium (LG) §16. In doing so, he touches on a number of key issues relating to the legacy of Vatican II, most importantly the decline of the missions and evangelization in general. Martin argues that abandoning the proclamation of sin and the possibility of hell in favor of the universality of salvation has led to a serious crisis of evangelization.The first chapter, “Vatican II and the Priority of Evangelization,” places the theme of evangelization at the center of the council’s message. Pope Paul VI declared in Evangelii nuntiandi that the very purpose of the council was to make the Church more fit for the evangelization of the modern world. The topic of evangelization was taken up by Pope John Paul II in his own call for a New Evangelization. Although the New Evangelization focuses on restoring faith in the context of post-Christian cultures, John Paul also sought to reinvigorate the foreign missions, as seen in his encyclical Redemptoris missio. Martin contrasts this emphasis on evangelization with its diminishment in practice due to “a lack of conviction that being a Christian is really necessary in order to be saved. If it is not really necessary... why bother to evangelize?” (5). Although Martin recognizes that the Church teaches the possibility of salvation outside of the visible bounds of the Church, he also posits that “doctrinal ignorance or confusion about what the Church is actually teaching about the possibility of salvation” creates “one obstacle... to evangelization” (6). To respond to this confusion, he turns specifically to LG §16 to clarify the Church’s teaching.The second chapter provides Martin’s initial observations on this central text. Martin divides the text into three sections. The first, 16a, enunciates that those who have not received the gospel are still related to the people of God in various ways, mentioning Jews and Muslims explicitly, and affirms God’s universal will for salvation in 1 Tim 2:4. 16b deals with the possibility of salvation for those ignorant of the gospel, who live rightly in accord with conscience. 16c offers a sobering note, stating that “very often” the deception of the evil one and sin lead to “ultimate despair” and ending with the need to evangelize in order “to procure... salvation.” Martin notes that LG §16 was not controversial during the conciliar debates, though it did raise some concern from missionary bishops, who insisted on a strong reinforcement of the need for evangelization. Though LG only speaks of the possibility of salvation, Martin recognizes a leap from possibility to “probability or even certainty” in the later interpretation of the council (17, italics original), and he cites... (shrink)

The study of decision making has traditionally been dominated by axiomatic utility theories. More recently, an alternative approach, which focuses on the micro-mechanisms of the underlying deliberation process, has been shown to account for several "paradoxes" in human choice behavior for which simple utility-based approaches cannot. Decision field theory (DFT) is a cognitive-dynamical model of decision making and preferential choice, built on the fundamental principle that decisions are based on the accumulation of subjective evaluations of choice alternatives until a threshold (...) criterion is met. This article extends the basic DFT framework to the domain of dynamic decision making. DFT-Dynamic is proposed as a new alternative to normative backward induction. Through its attention to the processes underlying planning and deliberation DFT-D provides simple, emergent explanations for violations of choice principles traditionally taken as evidence of irrationality. A recent multistage decision making study is used to showcase the model's efficacy for developing cognitive models of individual strategies. (shrink)

En esta entrega nos centramos en dos de los objetivos y contenidos educativos que nos parecen esenciales en toda propuesta educativa, y muy particularmente en estos tiempos que vivimos de institucionalización de la manipulación y la mentira y del uso y exaltación de la violencia. Nos estamos refiriendo, en primer lugar, a la necesidad de educar desde y para la verdad y, en segundo lugar, educar en el valor del compromiso y la esperanza, frente a la ingeniería de la desesperanza, (...) la resignación y la indiferencia. (shrink)

The Primacy of God, the notion of justice toward God is seldom considered and often foreign. Far more discussed is how God might either undermine or motivate social justice. The Primacy of God by R. Jared Staudt offers an important intervention. With the aid of St. Thomas Aquinas, Staudt argues that it is vital for both contemporary society and contemporary Catholic theology to return to the traditional view of God as the one to whom all human and social action (...) must be ordered and to recover the virtue of religion as the virtue which orders all other virtues to God. Not only does Staudt helpfully remind readers of the ancient philosophical and biblical notion of worship as a dictate of the natural law, he also illuminates the way in which Christian liturgy, as an enactment of Christ's high priesthood, is the great fulfillment of natural and biblical worship. Accordingly, Staudt secures religion as essential for the virtue of love. This brings Staudt to criticize modern theologians like Karl Barth, who claimed that religion is inherently idolatrous, as well as Karl Rahner, who claimed that love of neighbor is the highest moral act. Staudt also considers the question of religious truth in light of the plurality of religions, soliciting the assistance of Hans Urs von Balthasar and Joseph Ratzinger, as well as the way in which religion relates to the development of culture, engaging the great Catholic social historian Christopher Dawson. The Primacy of God is a much-needed work that ought to set the agenda for Catholic theology in the twenty-first century. (shrink)

Entrepreneurs of contested commodities often face stakeholders engaged in market excluding boundary work driven by ethical considerations. For example, the conversion of academic scientific knowledge into technologies that can be owned and sold is a growing global trend and key stakeholders have different ethical responses to this contested commodity. Commercialization of science can be viewed as a good thing because people believe it bolsters economic growth and broadly benefits society. Others view it as bad because they believe it discourages basic (...) research that ought to be freely shared without concern for profit. Taking a descriptive sociological approach, we posit that the stance of a religious tradition toward capitalism will help shape individual scientists’ views on science commercialization and test whether the religious tradition of scientists correlates with their attitude toward the commercialization of science. To maximize variance on the religious tradition dimension, we analyze pooled data from a cross-national survey of university biologists and physicists encompassing France, Hong Kong, India, Italy, Taiwan, Turkey, UK and the USA. We indeed find religious tradition differences. Hindus and scientists with no religious tradition are more likely to agree that commercialization of science “harms a university’s commitment to knowledge production” than Protestants. We end with a discussion on business ethics and the moral limits of the market as well as implications for entrepreneurs of contested commodities. (shrink)

The work of Donaldson and Dunfee offers an example of how normative and descriptive approaches to business ethics can be integrated. We suggest that to be truly integrative, however, the theory should explore the processes by which such integration happens. We, therefore, sketch some preliminary thoughts that extend Integrative Social Contracts Theory by beginning to consider the process by which microsocial contracts are connected to hypernorms.

The authors meta-analytically examined the relationship between intrinsic religiosity and internal locus of control. Thirty-seven independent samples, comprising 9,924 participants, yielded an average effect size of r =.06, which was small, but significant, indicating a positive correlation between intrinsic religiosity and internal locus of control. Moderation analyses showed a significant trend of effects becoming weaker over time. The judged religiousness of samples significantly predicted the strength of the correlation, such that more religious samples showed stronger effect sizes.

Whether in meta-analysis or single experiments, selecting results based on statistical significance leads to overestimated effect sizes, impeding falsification. We critique a quantitative synthesis that used significance to score and select previously published effects for situation awareness-performance associations. How much does selection using statistical significance quantitatively impact results in a meta-analytic context? We evaluate and compare results using significance-filtered effects versus analyses with all effects as-reported. Endsley reported high predictiveness scores and large positive mean correlations but used atypical methods: the (...) hypothesis was used to select papers and effects. Papers were assigned the maximum predictiveness scores if they contained at-least-one significant effect, yet most papers reported multiple effects, and the number of non-significant effects did not impact the score. Thus, the predictiveness score was rarely less than the maximum. In addition, only significant effects were included in Endsley’s quantitative synthesis. Filtering excluded half of all reported effects, with guaranteed minimum effect sizes based on sample size. Results for filtered compared to as-reported effects clearly diverged. Compared to the mean of as-reported effects, the filtered mean was overestimated by 56%. Furthermore, 92% of the as-reported effects were below the mean of filtered effects. We conclude that outcome-dependent selection of effects is circular, predetermining results and running contrary to the purpose of meta-analysis. Instead of using significance to score and filter effects, meta-analyses should follow established research practices. (shrink)

Dynamic intra-individual variability (IIV) in cardiac vagal control across multiple situations is believed to contribute to adaptive cognition under stress; however, a dearth of research has empirically tested this notion. To this end, we examined 25 U.S. Army Soldiers (all male, Mean Age= 30.73, SD = 7.71) whose high-frequency heart rate variability (HF-HRV) was measured during a resting baseline and during three conditions of a shooting task (training, low stress, high stress). Response inhibition was measured as the correct rejection of (...) friendly targets during the low and high stress conditions. We tested the association between the standard deviation of HF-HRV across all four task conditions (IIV in vagal control) and changes in response inhibition between low and high stress. Greater differences in vagal control between conditions (larger IIV) were associated with higher tonic vagal control during rest, and stronger stress-related decreases in response inhibition. These results suggest that flexibility in vagal control is supported by tonic vagal control, but this flexibility also uniquely relates to adaptive cognition under stress. Findings are consistent with neurobehavioral and dynamical systems theories of vagal function. (shrink)

Birds, beasts, and creeping things swarm throughout the Bible's pages. Despite their prevalence, most biblical scholars have viewed them merely as metaphors, passive objects, or background embellishment to the human experience. This collection seeks to move beyond this traditional view of biblical animals by engaging the growing interdisciplinary field of animal studies. Contributors Peter Joshua Atkins, Jared Beverly, William P. Brown, Margaret Cohen, Jacob R. Evers, Michael J. Gilmour, William "Chip" Gruen, Dong Hyeon Jeong, Brian Fiu Kolia, Anne Létourneau, (...) Robert R. MacKay, Suzanna R. Millar, Timothy J. Sandoval, Robert Paul Seesengood, Ken Stone, Brian James Tipton, Arthur W. Walker-Jones, and Jaime L. Waters showcase the breadth and depth of inquiry that animal studies can foster in biblical studies as well as what animal studies can gain from a more rigorous engagement with biblical texts. Together the essays offer an animal hermeneutic that supports the flourishing of all creatures. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Primacy of God: The Virtue of Religion in Catholic Theology by R. Jared StaudtD. C. SchindlerThe Primacy of God: The Virtue of Religion in Catholic Theology. By R. Jared Staudt. Steubenville, Ohio: Emmaus Academic, 2022. Pp. xii + 409. $49.95 (hardcover). ISBN: 978-1-64585-167-7.Echoing and amplifying a theme from his predecessor, Benedict XVI was known for insisting that the deepest problem of our age, which has (...) not only distorted the culture of the West but has indeed in some ways infected the life of the Church itself, is the forgottenness of God. Recalling the “memory of God” is arguably what Benedict conceived to be the central mission of his papacy, and by that he meant recovering a sense of the primacy of God, not just in matters of private faith, but as a fundamental principle ordering the whole of human existence. In this respect, one can imagine that Benedict would have been heartened to see the new book by R. Jared Staudt, The Primacy of God: The Virtue of Religion in Catholic Theology, which draws not only on Joseph Ratzinger, but also Hans Urs von Balthasar, Christopher Dawson, and, most fundamentally, Thomas Aquinas, to show, indeed, that there is nothing more fundamental than religion.What prompts the need for such an effort is the pervasive sociological reduction of religion in the contemporary imagination to a culturally conditioned set of beliefs and practices that concern God, the divine, or in any event the “afterlife.” In other words, religion is wholly immanentized, understood as an essentially human contrivance, by which man attempts to relate himself to what he takes to be God. It is just this interpretation that lies behind the general assumption of the phenomenon of “religious pluralism”: the world is made up of a potentially infinite number of “different religions,” all of which must be “tolerated” (i.e., must be relegated to a circumscribed social space that renders them more or less politically innocuous) because they offer no rational basis for any sort of arbitration. In contrast to the more typically Protestant response to this “humanistic” reduction of religion, exemplified by Karl Barth, which would insist that Christianity is not “a religion,” Staudt attempts to recover a more robust tradition that recognizes both the deep natural roots of religion and the supernatural distinctiveness of Christianity. To do so, he wisely adopts what he calls a “ressourcement Thomist” approach, but what we might call a genuinely Catholic—and catholic—perspective, namely, one that affirms Thomas Aquinas as a culminating figure of the classical Christian tradition, rather than as one [End Page 685] current of that tradition that defines itself principally in contrast to other currents. In other words, Staudt reads Aquinas in light of Scripture, the Fathers of the Church, and classical philosophy, on the one hand, and in positively disposed engagement with more recent thinkers, such as Ratzinger and Balthasar, on the other. In treating such a fundamental theme as religion, it is especially fitting to attempt to take a fundamental, rather than a “partisan,” approach.The book falls into three basic parts. The first part seeks, in three chapters, to lay out the basic principles of the argument. In chapter 1, Staudt contrasts the opposition Barth presents between religion and the revelation of Scripture, to Aquinas’s interpretation of religion, which integrates philosophy—in this case, Cicero—with Scripture. Chapter 2 considers another objection to Christian religion, this time from the other side, namely, Kant’s attempt to rethink religion from within the limits of reason, and therefore in separation from God. The third chapter sets up the book’s second part by considering religion “as an unfolding of law” (11), specifically, as a matter that, while rooted in natural law, must contend, in its historical enactment, with the distorting reality of sin and the redemption of grace. In other words, religion must be considered in its fundamental expression in the Old Law, and in its fulfillment in the New.The second part of the book investigates in more depth the specifically Christian reality of religion, again in three chapters. Chapter 4 presents religion as exemplified in the... (shrink)

The article discusses in a broader historical context the well-known thesis of V. I. Lenin that capitalism was formed as a result of a change in the behavior of large merchants, who, after the state achieves political unity and forms a unified market, switch from trade to the organization of production. Researchers of the 17th century Siberia do not find historical confirmation of Lenin’s scheme, however, it is quite applicable to other countries of the early modern period and to the (...) mechanism of the early stage of the colonial expansion of European powers (I. R. Sokolovsky, 2019). At the same time, J. Diamond’ research pointed out the boundary between “normal” human behavior in the new lands and the behavior of the colonizers of the early modern period. This boundary is a rational or quasi-rational accounting of one’s actions. M. Heidegger calls this approach Gestell. Gestell considers the surrounding world as a calculated resource for self-increasing profit. Using the example of a Swiss wine merchant who died in North America in 1736, the Italian micro-historian K. Ginzburg showed how the merchants and “capitalists” actually acted and what the Gestell that determined their actions looked like in everyday life: predatory appropriation of material and labor resources is gradually getting a solid base of rational calculation. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:34 Feminist Studies 47, no. 1. © 2021 by Feminist Studies, Inc. James Bliss Defense, Redemption, Care: Black Feminist and Queer Studies Literary theory continues to be received by some as if it were an alien or antagonistic presence from whose leaden and reductive grasp it is imperative to keep literature protected. It is rare, however, that it is the literary, as such, that is being protected, rather than (...) a certain comfortable accommodation with it—not irreducible strangeness and surprise, but the security of knowing that one’s expectations will be fulfilled and one’s competence as a reader rewarded. The pleasures of accommodation and immediate assimilation are the first that theory asks us to forego—which may do as much to make it seem forbidding and “inhumane” as anything it actually proposes. —Elizabeth W. Bruss1 I. Theory Not for the first time, we find ourselves building new genres. Pursuing new writings. Not for the first time, the theoretical and the literary envelope, eclipse, and rearticulate one another. What’s more, the theoretical has been a mode of artistic practice for so long that every page is a palimpsest, a sedimentation of sedimentations of conceptual frames— swirled, spiraling genealogies. Fluent in invented tongues, in the idioms 1. Elizabeth W. Bruss, Beautiful Theories: The Spectacle of Discourse in Contemporary Criticism (Baltimore, MD: Johns Hopkins University Press, 1982), 483. 35 James Bliss Books Discussed in This Essay Black Feminism Reimagined: After Intersectionality. By Jennifer C. Nash. Durham, NC: Duke University Press, 2019. None Like Us: Blackness, Belonging, Aesthetic Life. By Stephen Best. Durham, NC: Duke University Press, 2018. Sensual Excess: Queer Femininity and Brown Jouissance. By Amber Jamilla Musser. New York: NYU Press, 2018. Queer Times, Black Futures. By Kara Keeling. New York: NYU Press, 2019. of invention, in the fluid looseness of disintegrated discourses, our works turn singular. The monograph as signature. The page promises to freeze the text, the object, the artwork, the lifeworld, the performance, and in that stillness to teach us its movements. New moves, secret passageways, lines of escape and gaps in the walls of institutions that die, dissolve, and ossify around and inside us. And here we are. The permanent apocalypse that racial capitalism has been for most life has reached the quadrangles of the college campus. What are we even doing anymore? In the great and dreadful remaking of higher education, as students face permanent indebtedness as the cost of entry into a world without work, what is the ethical impetus for our researches and the systems within which we publish? What are the ethics of critical cultural studies in a debt mine? By what arithmetic do we benefit the students we teach to “steal from the university ” when the university is so much more adroit at stealing from them (and us)? At the same time that the contours of our professional lives are, apparently, unraveling, we find ourselves in (another) new renaissance in Black studies and Black study. We find ourselves within (another) new moment of textual production around the trio of race/gender/sexuality— that is, around Blackness or around Black feminism. 36 James Bliss Or, Black invention—where the Black female, femme, feminine, and maternal operate as synecdochic figures for a species of poiēsis.2 In the 1980s, Jacques Derrida wryly called California the “state of theory” as a function of its tectonic instability.3 In the 2010s, Blackness became the state of theory as a function of its coincidence of death and life, ending and beginning, absence and excess, apocalypse and invention. Blackness, in this instance, is as material as it is metaphor, a projection of meaning across both the great ephemeral skin and the body as flesh. This piece emerges from a sense of the necessity and the hazards of an intellectual history of a moment during which, to take a suggestive phrase from Jared Sexton, “Blackness is theory itself, anti-blackness the resistance to theory.”4 But already language presents an issue. What is the relationship between Sexton’s “theory” and the “theory” found in the epigraph from Elizabeth Bruss? Or, between Sexton’s “theory” and Lewis R. Gordon’s “theory,” as Sexton borrows from Gordon’s “Theory in... (shrink)

The question of evil—its origins, its justification, its solution—has plagued humankind from the beginning. Every generation raises the question and struggles with the responses it is given. Questions about the nature of evil and how it is reconciled with the truth claims of Christianity are unavoidable; we need to be prepared to respond to such questions with great clarity and good faith. God and Evil compiles the best thinking on all angles on the question of evil, from some of the (...) finest scholars in religion, philosophy and apologetics, including Gregory E. Ganssle and Yena Lee Bruce Little Garry DeWeese R. Douglas Geivett James Spiegel Jill Graper Hernandez Win Corduan David Beck With additional chapters addressing "issues in dialogue" such as hell and human origins, and a now-famous debate between evangelical philosopher William Lane Craig and atheist philosopher Michael Tooley, God and Evil provides critical engagement with recent arguments against faith and offers grounds for renewed confidence in the God who is "acquainted with grief.". (shrink)

In much theory there is a tendency to place thought above action, or the opposite, action over thought. The consequence of the first option is that philosophy or scientific evidence gains the upper hand in educational thinking. The consequence of the second view is that pragmatism and relativism become the dominant features. This article discusses how different branches of the Aristotelian tradition can mediate between these two views. I argue, contrary to some other Aristotelian approaches, that thinking and action are (...) both separated and yet prerequisites for each other and point to some educational consequences of this way of thinking. To build this argument I draw on selected aspects of the philosophy of Hanna Arendt, Leo Strauss and John Dewey. (shrink)

Comments on:Charles T. Mathewes, Agency, Nature, Transcendence, and Moralism: A Review of Recent Work in Moral Psychology.

Professor R. J. Getty has drawn attention to a tenth- or early eleventh-century manuscript of Statius’ Thebaid, hitherto examined only in Book I, namely Turonensis . Dr. Klotz, in his Teubner edition of 1908, gave citations from Book I, and wrote , ‘dolendum est sane de hoc codice primum tantum librum innotuisse, sed cum Roffensis libri maxime affinis accuratiorem notitiam haberemus, collatione quamvis -aegre careri posse nobis visum est.’ I have collated both T and Roffensis in full, and find firstly (...) that the citations of r by Klotz are far from accurate, especially in the last six books, and secondly that while it is indeed true thatT and r are very closely related, T is a much better representative than r of their common source. (shrink)

R. S. Downie; IX—Can there be a Private Morality?, Proceedings of the Aristotelian Society, Volume 68, Issue 1, 1 June 1968, Pages 167–186, https://doi.org/10.1.

This essay develops a theory of identities, selves, and ‘the self’ that both explains the sense in which selves are narratively constituted and also explains how the self relates to a person's individual autobiographical identity and to their various social identities. I argue that identities are the contents of narratively structured representations, some of which are hosted individually and are autobiographical in form, and others of which are hosted collectively and are biographical in form. These identities, in turn, give rise (...) to selves of various sorts—true selves, autobiographical selves, public and private selves, merely possible selves, and so on—which are the characters (or presupposed subjects) that appear in our various identities. Although the theory I develop bears some obvious affinities with the view that selves are fictional characters, the two views are in fact distinct, for reasons explained at the end. (shrink)

The famous 1893 Chicago World’s Fair celebrated the dawn of corporate capitalism and a new Machine Age with an exhibit of the world’s largest engine. Yet the noise was so great, visitors ran out of the Machinery Hall to retreat to the peace and quiet of the Japanese pavilion’s Buddhist temples and lotus ponds. Thus began over a century of the West’s turn toward an Asian aesthetic as an antidote to modern technology. From the turn-of-the-century Columbian Exhibition to the latest (...) Zen-inspired designs of Apple, Inc., R. John Williams charts the history of our embrace of Eastern ideals of beauty to counter our fear of the rise of modern technological systems. In a dazzling work of synthesis, Williams examines Asian influences on book design and department store marketing, the commercial fiction of Jack London, the poetic technique of Ezra Pound, the popularity of Charlie Chan movies, the architecture of Frank Lloyd Wright, and the design of the latest high-tech gadgets. Williams demonstrates how, rather than retreating from modernity, writers, artists, and inventors turned to traditional Eastern technê as a therapeutic means of living with—but never abandoning—Western technology. (shrink)