This book is an interlinear translation of a religious allegory about morals and religious living in the mid-nineteenth century, written in 1842 by Jeremias Gotthelf, a pastor. This translation includes introductions to both the author and the work itself.

This collection of essays, offered in honor of the distinguished career of prominent political philosophy professor Clifford Orwin, brings together internationally renowned scholars to provide a wide context and discuss various aspects of the virtue of “humanity” through the history of political philosophy.

This volume succeeds the same authors' well-known An Introduction to Modal Logic and A Companion to Modal Logic. We designate the three books and their authors NIML, IML, CML and H&C respectively. Sadly, George Hughes died partway through the writing of NIML.

Williamson (2000) appeals to considerations about when it is natural to say that a hypothesis is consistent with one’s evidence in order to motivate the claim that all and only knowledge is evidence. It is argued here that the relevant considerations do not support this claim, and in fact conflict with it.

Review of On a COlllplex Theory of a Simple God: An Investigation in Aquinas' Philosophical Theology, by Christopher M. Hughes.

Berichte zur Wissenschaftsgeschichte, Volume 45, Issue 1-2, Page 164-188, June 2022.

Background:Professional ethical codes are an important part of healthcare. They are part of the professionalisation of an occupation, are used for regulation of the professions and are intended to...

Does the content of a physically dangerous job affect the moral permissibility of hiring for that job? To what extent may employers consider costs in choosing workplace safety measures? Drawing on Kantian ethical theory, this article defends two strong ethical standards of workplace safety. First, the content of a hazardous job does indeed affect the moral permissibility of offering it. Unless employees need hazard pay to meet basic needs, it is permissible to offer a dangerous job only if prospective employees (...) have a reason other than hazard pay to choose this job instead of safer alternatives. Second, employers typically cannot justify omitting expensive safety measures by paying employees more, even if employees prefer higher pay to greater safety. Employers offering dangerous jobs must meet these two standards to avoid treating their employees merely as means. (shrink)

As a contribution to the continuing debate about tax practitioner ethics, this paper explores the main streams of Western ethical thought that are relevant to tax practitioners’ work, most typically deontology and consequentialism. It then goes on to consider the impact of such ethical influences on the professional ethical codes of conduct that govern tax practitioners’ work, and attempts to unravel the complex work and ethical environment of the practice of tax in terms of tax compliance and tax avoidance. The (...) paper then examines the prior studies on tax practitioners and ethics and the type of dilemmas that practitioners face in the context of their work. The paper proceeds to examine empirically the extent to which tax practitioners take a consequentialist versus a deontological approach in their reasoning about moral dilemmas. This is carried out by an innovative use of the Defining Issues Test. (shrink)

We discuss three varieties of affective dynamics ( affective instability, emotional inertia, and emotional differentiation). In each case, we suggest how these affective dynamics should be operationalized and measured in daily life using time-intensive methods, like ecological momentary assessment or ambulatory assessment, and recommend time-sensitive analyses that take into account not only the variability but also the temporal dependency of reports. Studies that explore how these affective dynamics are associated with psychological disorders and symptoms are reviewed, and we emphasize that (...) these affective processes are within a nexus of other components of emotion regulation. (shrink)

It is widely thought that moral obligations are necessarily guidance giving. This supposed fact has been put to service in defence of the ‘ought-implies-can’ principle according to which one cannot be morally obligated to do the impossible, since impossible-to-satisfy obligations would not give guidance. It is argued here that the supposed fact is no such thing; moral obligations are not necessarily guiding giving, and so the ‘guidance argument’ for ought-implies-can fails. This is the result of no non-trivial condition being ‘luminous’.

This critical response to Dominic Smith’s ‘Taking Exception: Philosophy of Technology as a Multidimensional Problem Space’ begins by outlining the key contributions of his essay, namely his insightful approach to the transcendental, on the one hand, and his introduction of the topological problem space as an image for thought, on the other. The response then suggests ways of furthering this approach by addressing potential reservations about determinism. The response concludes by suggesting a way out of these questions of determinism by (...) thinking the transcendental in concert with the agonistic. (shrink)

Cover -- Half Title -- Title -- Copyright -- Original Title -- Original Copyright -- Dedication -- Contents -- INTRODUCTION -- PART I -- CHAPTER I. THE BASAL ASSUMPTIONS OF THE NEW PSYCHOLOGY -- A. BEHAVIOURISM -- B. PSYCHOANALYSIS -- PART II -- CHAPTER II. PROJECTION AND THE REALITY OF GOD -- CHAPTER III. THE INSTINCTS AND THE RELIGIOUS LIFE -- A. RELIGION AND THE INSTINCT OF SEX -- B. -- C. -- CHAPTER IV. THE RELIGIOUS CONSCIOUSNESS AND EXPERIENCE -- (...) A. THE RELIGIOUS CONSCIOUSNESS -- B. RELIGIOUS EXPERIENCE -- CHAPTER V. THE CONSCIOUSNESS OF SIN -- CONSCIENCE -- CHAPTER VI. CONVERSION -- CHAPTER VII. THE PEACE AND POWER OF RELIGION -- A. THE SENSE OF PEACE -- B. THE CONSCIOUSNESS OF POWER -- C. THE SENSE OF A DIVINE PRESENCE -- CHAPTER VIII. THE NEW PSYCHOLOGY AND CHRISTIANITY -- BIBLIOGRAPHY -- INDEX. (shrink)

Increasingly the body is a possession that does not belong to us. It is bought and sold, bartered and stolen, marketed wholesale or in parts. The professions - especially reproductive medicine, transplant surgery, and bioethics but also journalism and other cultural specialists - have been pliant partners in this accelerating commodification of live and dead human organisms. Under the guise of healing or research, they have contributed to a new 'ethic of parts' for which the divisible body is severed from (...) the self, torn from the social fabric, and thrust into commercial transactions -- as organs, secretions, reproductive capacities, and tissues -- responding to the dictates of an incipiently global marketplace. Breaking with established approaches which prioritize the body as 'text', the chapters in this book examine not only images of the body-turned-merchandise but actually existing organisms considered at once as material entities, semi-magical tokens, symbolic vectors and founts of lived experience. The topics covered range from the cultural disposal and media treatment of corpses, the biopolitics of cells, sperm banks and eugenics, to the international trafficking of kidneys, the development of 'transplant tourism', to the idioms of corporeal exploitation among prizefighters as a limiting case of fleshly commodity. This insightful and arresting volume combines perspectives from anthropology, law, medicine, and sociology to offer compelling analyses of the concrete ways in which the body is made into a commodity and how its marketization in turn remakes social relations and cultural meanings. (shrink)

Terminological debates are often circular and unproductive, so it is a pleasure to investigate the terminology of LeRon Shults, who argues with clarity, defines his terms, and offers reasons for preferring one term over another. I would not, however, waste the readers' time if my aim were merely to challenge some of Shults's nomenclature. When one sets out, as does Shults, to intervene in the process of theogonic reproduction, terminological and metaphorical choices matter a great deal insofar as the semiotic (...) tools one deploys carry emotional and affective baggage that can deeply influence the efficacy of the hoped-for intervention. As I argue below, there is much to commend... (shrink)

Hyman (1999, 2006) argues that knowledge is best conceived as a kind of ability: S knows that p iff S can φ for the reason that p. Hyman motivates this thesis by appealing to Gettier cases. I argue that it is counterexampled by a certain kind of Gettier case where the fact that p is a cause of the subject’s belief that p. One can φ for the reason that p even if one does not know that p. So knowledge (...) is not best conceived as an ability of this kind. (shrink)

This response takes up some of the editorial comments for further clarification and critique. My point has been that ‘politics’ is as much a modern invention as ‘religion’. We cannot understand the rhetorical function of ‘religion’ if we treat it as a stand-alone category referring to some supposed object or objects in the world. I am especially concerned here to keep in view the oscillating binary categories of which ‘religion' forms one parasitic half, and ‘politics' or ‘science' the other. This (...) critical problematization of the liberal categories of the understanding opposes and challenges their current institutionalization in the liberal academy, where they now serve the Neoliberal agenda and the reproduction of the dominant, globalising imperatives of private property. (shrink)

Christopher Hughes; XII*—Is A Thing Just The Sum Of Its Parts?, Proceedings of the Aristotelian Society, Volume 86, Issue 1, 1 June 1986, Pages 213–234, https:/.

The Neglected Argument for the Reality of God is something of a Rorschach test for scholars of Peirce.1 Some see a creative presentation of his mature philosophy of inquiry, while others find evidence that Peirce was unable to free himself of his conservative religious milieu. As the editors of The Essential Peirce collection noted: “Whether this paper is an elaboration of or an offense against pragmatism is an unsettled question.”2 The primary import of the essay, I contend, is not to (...) defend God’s reality but rather to highlight continuities between religion and science. In doing so, Peirce aims to show theologians how they might better do their jobs. My aim in this paper is to take Peirce’s advice seriously and.. (shrink)