The authors argue that the time is ripe for national and corporate leaders to move consciously towards the development of global ethics. This papers presents a model of global ethics, a rationale for the development of global ethics, and the implications of the model for research and practice.

Now back in print, and in paperback, these two classic volumes illustrate the scope and quality of Royce'sthought, providing the most comprehensive selection ofhis writings currently available. They offer a detailedpresentation of the viable relationship Royce forgedbetween the local experience of community and thedemands of a philosophical and scientific vision ofthe human situation.The selections reprinted here are basic to any understandingof Royce's thought and its pressing relevanceto contemporary cultural, moral, and religious issues.

In discussions of practical reason we often encounter the view that a fact is a reason for an agent to act only if the fact is capable of moving the agent to act. This view figures centrally in many philosophical controversies, and while taken for granted by some, it is vigorously disputed by others. In this essay I show that if the disputed position is correctly interpreted, it is well armored against stock objections and implied by a premise that is (...) not only plausible, but generally accepted by the position's critics. (shrink)

A contemporary examination of the past, present, and future of Marxist philosophy.

Many arguments have been advanced for the view that "Why be moral?" is a pseudo-question. In this paper I address one of the most widely known and influential of them, one that comes from John Hospers and J. C. Thornton. I do so partly because, strangely, an important phase of that argument has escaped close attention. It warrants such attention because, firstly, not only is it important to the argument in which it appears, it is important in wider respects. (...) For instance, if it is sound it has weighty consequences even if the argument in which it figures fails. Secondly, it is not sound; it succumbs to a simple objection. (shrink)

This book collects essays considering the full range of Robert Sokolowski's philosophical works: his vew of philosophy; his phenomenology of language and his account of the relation between language and being; his phenomenology of moral action; and his phenomenological theology of disclosure.

Scientific anomalies are observations and facts that contradict current scientific theories and they are instrumental in scientific theory change. Philosophers of science have approached scientific theory change from different perspectives as Darden (Theory change in science: Strategies from Mendelian genetics, 1991) observes: Lakatos (In: Lakatos, Musgrave (eds) Criticism and the growth of knowledge, 1970) approaches it as a progressive “research programmes” consisting of incremental improvements (“monster barring” in Lakatos, Proofs and refutations: The logic of mathematical discovery, 1976), Kuhn (The structure (...) of scientific revolutions, 1996) observes that changes in “paradigms” are instigated by a crisis from some anomaly, and Hanson (In: Feigl, Maxwell (eds) Current issues in the philosophy of science, 1961) proposes that discovery does not begin with hypothesis but with some “problematic phenomena requiring explanation”. Even though anomalies are important in all of these approaches to scientific theory change, there have been only few investigations into the specific role anomalies play in scientific theory change. Furthermore, much of these approaches focus on the theories themselves and not on how the scientists and their experiments bring about scientific change (Gooding, Experiment and the making of meaning: Human agency in scientific observation and experiment, 1990). To address these issues, this paper approaches scientific anomaly resolution from a meaning construction point of view. Conceptual integration theory (Fauconnier and Turner, Cogn Sci 22:133–187, 1996; The way we think: Conceptual blending and mind’s hidden complexities, 2002) from cognitive linguistics describes how one constructs meaning from various stimuli, such as text and diagrams, through conceptual integration or blending. The conceptual integration networks that describe the conceptual integration process characterize cognition that occurs unconsciously during meaning construction. These same networks are used to describe some of the cognition while resolving an anomaly in molecular genetics called RNA interference (RNAi) in a case study. The RNAi case study is a cognitive-historical reconstruction (Nersessian, In: Giere (ed) Cognitive models of science, 1992) that reconstructs how the RNAi anomaly was resolved. This reconstruction traces four relevant molecular genetics publications in describing the cognition necessary in accounting for how RNAi was resolved through strategies (Darden 1991), abductive reasoning (Peirce, In: Hartshorne, Weiss (eds) Collected papers, 1958), and experimental reasoning (Gooding 1990). The results of the case study show that experiments play a crucial role in formulating an explanation of the RNAi anomaly and the integration networks describe the experiments’ role. Furthermore, these results suggest that RNAi anomaly resolution is embodied. It is embodied in a sense that cognition described in the cognitive-historical reconstruction is experientially based. (shrink)

Newman in his Introductory Discourse on the Idea of a University has many remarkable passages and among them is this: ‘The philosophy of Education is founded on truths in the natural order. Where the sun shines bright, in the warm climate of the south, the natives of the place know little of safeguards against cold and wet. They have, indeed, bleak and piercing blasts; they have chill and pouring rain, but only now and then, for a day or a week; (...) they bear the inconvenience as they best may, but they have not made it an art to repel it; it is not worth their while; the science of calefaction and ventilation is reserved for the north. It is in this way that Catholics stand relatively to Protestants in the science of Education; Protestants depending on human means mainly, are led to make the most of them… It is otherwise with us … we sometimes forget that we shall please Him best, and get most from Him, when, according to the Fable, we “put our shoulder to the wheel,” when we use what we have by nature to the utmost, at the same time that we look out for what is beyond nature in the confidence of faith and hope. However, we are sometimes tempted to let things take their course, as if they would in one way or another turn up right at last for certain; and so we go on, living from hand to mouth, getting into difficulties and getting out of them, succeeding certainly on the whole, but with failure in detail which might be avoided, and with much of imperfection or inferiority in our appointments and plans, and much disappointment, discouragement, and collision of opinion in consequence. If this be in any measure the state of the case, there is certainly so far a reason for availing ourselves of the investigations and experience of those who are not Catholics, when we have to address ourselves to the subject of Liberal Education.’. (shrink)

Farmers markets can offer solutions to several of the biggest problems besetting the US food system: fair prices to farmers; healthy, fresh food for consumers; direct contacts between consumers and farmers; food for food deserts; support for local economies. Awareness of these benefits led us to study the farmers markets of Greater Cincinnati. Markets grew rapidly in the early 1980s, peaked in 2012, and declined 17% by 2018. Sixty-one percent of the markets that started since 1970 have closed. Two types (...) of markets exist: farmer-focused markets, with farmer vendors, and consumer-focused markets, with farmers and specialist vendors. Detailed information about market management shows that managers, the majority of whom are volunteers or underpaid, have insufficient resources to be sustainable. Market decline is often blamed on an oversupply of markets, but other factors are involved: the inability of market personnel and customers to cross class and racial boundaries; the encroachment of online retailers; a scarcity of farmers; market manager failures. Individual markets need to form coalitions and gain sufficient resources from governments or private funders to employ specialists who can assist managers, expand the consumer base, and design promotion campaigns that effectively promote farmers markets in the changing retail food landscape. (shrink)

This volume examines the psychological basis of moral judgments and what theories of concepts apply to moral ones. It considers what mental states not only influence but also constitute our moral concepts and judgments by combining philosophical reasoning and empirical insights from the fields of moral psychology, cognitive science, evolutionary psychology, and neuroscience. On this basis, Park proposes a novel pluralistic theory of moral concepts which includes three different cognitive structures and emotions. Thus, our moral judgments are a hybrid that (...) express both cognitive and conative states. -/- In part through analysis of new empirical data on moral semantic intuitions, gathered via cross-cultural experimental research, Park draws on this to reveal that the referents of individuals’ moral judgments and concepts vary across time, contexts, and groups. Due to this, he contends for moral relativism, where moral judgments cannot be universally true across time and location but only relative to groups. -/- This text will benefit researchers, academics, and educators with an interest in cognitive science, moral theory, philosophy of psychology, and moral psychology more broadly. Those interested in ethics, applied social psychology, and moral development will also benefit from the volume. (shrink)

Following a brief summation of the phenomenological method, the paper considers three metaethical positions adopted by phenomenologists and the implications of those positions for a normative ethics. The metaethical positions combine epistemological and ontological viewpoints. They are non-intellectualism and strong value realism as represented by the axiological views of phenomenologists such as Scheler, Meinong, Reinach, Stein, Hartmann, von Hildebrand, and Steinbock; non-intellectualism and anti-realism as represented by the freedom-centered phenomenologies of Sartre, Beauvoir, and Merleau-Ponty; and weak intellectualism and weak value (...) realism as represented by Husserl and Drummond. The paper argues that only the third metaethical view can support a normative ethics that is consistent with the essential features of the phenomenological method, that allows for freedom in an agent’s choosing from a multiplicity of first-order goods, including vocational goods, practical identities, and life plans, available in the agent’s factical circumstances, and that provides norms governing the correctness of our actions and our obligations to others. The normative dimension is introduced, first, by the requirement that the fulfillment of first-order evaluations and choices be truthful, that is, that the evaluations be appropriate and the actions right. Second, transcendental considerations revealed in the phenomenological analysis of intentional experience disclose a notion of second-order goods of agency that universally bind agents in their exercise of freedom and their dealings with others. (shrink)

This essay argues for a new conception of bad faith based partly on Harry Frankfurt's famous account of personal autonomy in terms of higher‐order volitions and caring, and based partly on Sartre's insights concerning tacit or pre‐thetic attitudes and “transcendent” freedom. Although Sartre and Frankfurt have rarely been connected, Frankfurt's concepts of volitional “wantonness” and “bullshit” (wantonness about truth) are similar in certain revealing respects to Sartre's account of bad faith. However, Sartre leaves no room for Frankfurt's central point that (...) people can volitionally commit themselves to develop certain motives and reduce others, thereby shaping an authentic identity through volitional “identification” and “alienation” of motives. Frankfurt in turn minimizes the role that a sense of liberty to form and alter higher‐order volitions plays in experiences of autonomy, which Sartre recognizes in the transcendence of the “for‐itself.” When these points are combined, we get a tri‐level theory of intrasubjective volitional stances that explains Sartre's cases better than his own theory can, and also clarifies how sincere or procedurally autonomous self‐relation is possible. (shrink)

When a young boy playing in a wooded area, I tripped over exposed roots extending from the trunk of a tree. I threw my arms out in front of me to break my fall and disturbed a nest of bees. As I lay on the ground, I was repeatedly stung by bees until I could regain my feet and run away. Frightened and in a great deal of pain - that is what I remember most vividly - I walked home. (...) My mother took me to the doctor, who undoubtedly gave me some sort of treatment and medication, but this has been lost to memory. The part of the visit to the doctor's office that I remember is his removing any stingers remaining in me; this too I remember for its pain. The doctor counted more than seventy stings. Although the exact number escapes memory, I believe it was seventy-one. In brief, the descriptive details of the day's experiences elude memory, but the affective dimension - the pain and fear - does not. (shrink)

Abstract:This essay places the writings of John Lachs in the tradition of classical American philosophy through an appreciative and critical analysis of several central ideas: pluralism, individualism, mediation, meddling, the cost of comfort, and Stoic pragmatism. I focus on the need to move pluralism from the conceptual to practical realm, and on the need for a less self-contained, libertarian, and ultimately Romantic form of individualism. I also stress the importance of viewing philosophies as personal expressions of temperament.

In his monograph, Ryan Patrick Hanley offers a revisionist interpretation of the political philosophy of François de Salignac de la Mothe-Fénelon, archbishop of Cambrai. A series of Enlightenment commentators and their progeny have hailed Fénelon as a political subversive who boldly attacked the injustices of the reign of Louis XIV and who prepared the arrival of an egalitarian society with socialist and pacifist traits. Hanley, however, argues that Fénelon actually defended a more moderate and realistic model of political society than (...) his Enlightenment exegetes have suggested. Like earlier commentators, Hanley attempts to prove his argument primarily through an analysis of... (shrink)

Perplexed was I when invited to contribute a paper addressing the “landscape of Husserlian phenomenology.” I had no idea of the intended import of the landscape-metaphor. The issue was further complicated by the fact that the paper was to be part of a collection titled “Horizons of Phenomenology.” “Horizons” I get; it’s a technical term for Husserl, who distinguishes between inner and outer horizons. So, were I to talk about horizons, I would talk about phenomenology’s inner horizons, that is, about (...) the possibilities for further explication of the implications of various, already articulated phenomenological approaches and positions. And I would talk too about phenomenology’s outer horizons, that is, about new areas indicated for phenomenological reflection by already existing analyses, including and especially those areas that bring phenomenology into contact with other philosophical approaches and other disciplines. So, “horizons” I could have dealt with. But “landscape”? (shrink)

Towards the conclusion of the First Section of the Groundwork of the Metaphysics of Morals, Kant describes a process whereby a subject can undergo a kind of moral corruption. This process, which he calls a “natural dialectic”, can cause one to undermine one’s own or¬dinary grasp of the demands of morality. Kant also claims that this natural dialectic is the basis of the need for moral philosophy itself, since first-order moral reasoning is insufficient to protect against it. I show that (...) this passage is closely related to another in the First Section, one where Kant warns against the threat of “misology”, or the hatred of reason. I argue that both these passages must be read as engaging with specific claims from Rousseau’s writings. Uncovering the historical context and rhetorical function of Kant’s account of moral self-deception can re-orient the reader to his ambitions for the Groundwork itself. (shrink)

This is an extensive anthology of the writings of John Dewey, edited by John J. McDermott.

Drawing on the work of popular American writers, American philosophers, and Continental thinkers, this book provides a new interpretation of pragmatism and American philosophy.