Walter Benjamin is discussed in this article to speak to the character of our experiences in the world as we try to animate our freedom in the midst of phantasmagoria. While we may indeed be trapped in the slumber of phantasmagoria and its many nightmares of despair, it is still possible to blast away the sands of sleep and awaken to a morally redeemed world fashioned through our engagement with various dreams of freedom. First, this article will explore the concept (...) of phantasmagoria, which is a symbolically rich term used by Benjamin to speak to the complex ways in which we are mired within the combined material and aesthetic trappings of an advanced capitalist world. Such an exploration will consider three archetypes of character (the gambler, the flâneur and the collector) and their corresponding experiences (fashion, boredom and interiority) in an attempt to unite various convolutes from The Arcades Project to consider freedom in a world spectrally haunted by such phantasmagoria. Second, we will consider the possibility of becoming dialectically startled before the angel of history and its potential to animate our weak Messianic power. Such an act must involve the building-up of a redemptive imagination as a means to speak the truth of our place as the makers of value in the world challenged to destine our own journey in the ongoing project of justice. (shrink)

The Systematicity Arguments is the only book-length treatment of the systematicity and productivity arguments.

Corporate social responsibility (CSR) is increasingly becoming a popular business concept in developed economies. As typical of other business concepts, it is on its way to globalization through practices and structures of the globalized capitalist world order, typified in Multinational Corporations (MNCs). However, CSR often sits uncomfortably in this capitalist world order, as MNCs are often challenged by the global reach of their supply chains and the possible irresponsible practices inherent along these chains. The possibility of irresponsible practices puts global (...) firms under pressure to protect their brands even if it means assuming responsibilities for the practices of their suppliers. Pressure groups understand this burden on firms and try to take advantage of the situation. This article seeks to challenge the often taken-for-granted-assumption that firms should be accountable for the practices of their suppliers by espousing the moral (and sometimes legal) underpinnings of the concept of responsibility. Except where corporate control and or corporate grouping exist, it identifies the use of power as a critical factor to be considered in allocating responsibility in firm-supplier relationship; and suggests that the more powerful in this relationship has a responsibility to exert some moral influence on the weaker party. The article highlights the use of code of conducts, corporate culture, anti-pressure group campaigns, personnel training and value reorientation as possible sources of wielding positive moral influence along supply chains. (shrink)

This is to agree with Slife and Reber that the field of psychology has been negatively biased toward theism. However, accusations of bias or prejudice typically presume that with an even assay of available evidence, that such dispositions would be erased. In a world of multiple constructions of reality, morality, and justice, such an assumption is wholly unwarranted. The present article approaches the presence of multiple worlds from a social constructionist perspective. Proposed are a number of arguments to support an (...) approach toward difference that emphasizes transformative dialogue, that is, dialogue among conflicting parties or standpoints that moves toward mutual viability. 2012 APA, all rights reserved). (shrink)

Among the many ideas that go by the name of “enactivism” there is the idea that by “cognition” we should understand what is more commonly taken to be behavior. For clarity, label such forms of enactivism “enactivismb.” This terminology requires some care in evaluating enactivistb claims. There is a genuine risk of enactivist and non-enactivist cognitive scientists talking past one another. So, for example, when enactivistsb write that “cognition does not require representations” they are not necessarily denying what cognitivists claim (...) when they write that “cognition requires representations.” This paper will draw attention to instances of some of these unnecessary confusions. (shrink)

There is widespread consensus that present patterns of consumption could lead to the permanent impossibility of maintaining those patterns and, perhaps, the existence of the human race. While many patterns of consumption qualify as ‘sustainable’ there is one in particular that deserves greater attention: virtual consumption. We argue that virtual consumption — the experience of authentic consumptive experiences replicated by alternative means — has the potential to reduce the deleterious consequences of real consumption by redirecting some consumptive behavior from shifting (...) material states to shifting information states. (shrink)

Corporate Social Responsibility amongst Small and Medium Enterprises is often characterised in the literature as unstructured, informal and ad hoc discretionary philanthropic activities. Drawing insights from recent theoretical/analytical frameworks :52–78, 2010), and on empirical data collected from both Nigeria and Tanzania, we found that CSR practices in SMEs are much more nuanced than previously presented. In addition, SMEs undertake their CSR practices to varying degrees in multiple spaces—i.e. the workplace, marketplace, community and the ecological environment. These CSR practices go beyond (...) philanthropy and in some instances involve institutional works aimed at addressing some of the institutional gaps in the environments where these SMEs operate. The paper makes a contribution by drawing attention to the multiple spaces of CSR practices amongst SMEs, and the institutional works they do, which are often taken for granted in the extant literature. We provide a unique perspective—by arguing that what is frequently conceptualised as philanthropic CSR in Africa is ‘institutional works’. (shrink)

The standard case of weakness of will involves a strong temptation leading us to reconsider or act against our judgments. Here, however, I consider cases of what I call ‘habitual weakness', where we resolve to do one thing yet do another not to satisfy any grand desire, but out of habit. After giving several examples, I suggest that habitual weakness has been under-discussed in the literature and explore why. These cases are worth highlighting for their ubiquity, and I show three (...) further advantages of appreciating habitual weakness as a kind of weakness: It challenges purportedly necessary conditions on akrasia, it side-steps outstanding skeptical concerns, and it provides a new model for considering the weak-willed behavior of group agents. I conclude by arguing that cases of habitual weakness are genuine cases of akrasia and weakness of will. Rather than lacking strength of will, habitual weakness involves lacking diligence, vigilance, or fortitude. (shrink)

Volume 2 spells out the implications of this ethical theory, and Cauthen takes forthright and controversial positions on a wide variety of contemporary topics.

Like many other locals, I was unprepared for the global media's invasion of Roslin. The former mining village just outside the southern city limits is best known to most Edinburgh citizens for its tiny, ornately carved medieval chapel. Constructed for Crusading Knights and long associated with Freemasons, Rosslyn Chapel was made famous by Sir Walter Scott's LayoftheLastMinstrel. Nowadays it is visited, in coachloads, by devotees of less literary and historically more dubious esoterica, many of whom believe that the Holy Grail (...) and/or a version of the gospels are buried beneath it. In the local media, demands for the chapel's foundations to be excavated in search of secret clues to the meaning of life, death, and everything, have figured just as prominently as articles agonizing over scientific developments at the Roslin Institute, half a country mile away. (shrink)

It is characteristic of Aristophanes that, in the fifth-century debate on the conflicting moral claims of and he tended to adopt a conservative stance, and in general to support the claims of Most of his plots concern an imbalance.in cosmic order , and the hero's which is undertaken to correct it. Often the cosmic imbalance is caused by the pre-eminence of those who place their own above , and the hero's self-imposed task is to reverse this state of affairs.

Despite the considerable attention that the systematicity argument has enjoyed, it is worthwhile examining the argument within the context of similar explanatory arguments from the history of science. This kind of analysis helps show that Connectionism, qua Connectionism, really does not have an explanation of systematicity. Second, and more surprisingly, one finds that the systematicity argument sets such a high explanatory standard that not even Classicism can explain the systematicity of thought.

This essay some first steps toward the naturalization of what I call rational intentionality or alternatively type II intentionality. By rational or type II intentionality, I mean that full combination of rational powers and content-bearing states that is paradigmatically enjoyed by mature intact human beings. The problem I set myself is to determine the extent to which the only currently extant approach to the naturalization of the intentional that has the singular virtue of not being a non-starter can be aggregated (...) up into an account of rational intentionality. I have in mind a broadly defined family of accounts whose main members are the indicator/information-theoretic approach of Dretske (1988), the asymmetric dependence theory of Jerry Fodor (1987, 1990, 1994) and the teleo-semantics of Ruth Millikan (1984, 1993). Somewhat inaccurately, I will call this family of approaches the information-theoretic family. To be sure, there is only a rough family resemblance among the members of the information-theoretic family. Indeed, several intense quarrels divide the members of that family one from another, but the precise outcome of those internecine struggles is not directly relevant to the aims of this essay. ² Taken collectively, the information-theoretic family yields a compelling picture of the place of at least a crude form of intentionality -- what I call frog-like or type I intentionality -- in the natural order. Though frog-like or type I intentionality is, I think, a genuine species of intentionality, it may subsist in the absence of rational powers. It is that species of intentionality enjoyed by irritable creatures who, following Brandom (1994). (shrink)

This brief 1994 book review essay (5500 words) examines Telford Taylor's memoir, The Anatomy of the Nuremberg Trials (1992). The review is a personal one, set against two things - the author's work, while reading Taylor's memoir, in Iraq for Human Rights Watch leading a forensic team excavating Kurdish victims of the 1988 al-Anfal campaign, and the diplomatic discussions leading to the formation of the International Criminal Tribunal for Yugoslavia. The essay argues that the Nuremberg trials, according to Taylor, had (...) a certain deflationary emotional affect - deliberately ratcheting down the emotions of what had occurred to the limited world of the courtroom. It was able to do that because the WWII allies had been willing to pay the price of victory and had 'earned' the right to conduct a trial. The Yugoslavia tribunal, by contrast, and at that time, was premised on a claim to universal justice that did not depend upon the willingness of its sponsors to intervene in the slaughter in the former Yugoslavia. "Nuremberg was a lovely hood ornament," said one of the author's unnamed sources, a senior European military judge advocate, "on the ungainly vehicle that liberated Western Europe, but it was not a substitute for D-Day.". (shrink)

Qumran und die Archäologie. Edited by Jörg Frey; Carsten Claussen; and Nadine Kessler. Wissenschaftliche Untersuchungen zum Neuen Testament, vol. 278. Tübingen: mohr Siebeck, 2011. Pp. xi + 561, illus. €139.

Henry Harris noted that ‘the Baconian applied science of this world is the solid foundation upon which Hegel’s ladder of spiritual experience rests’. Understanding the philosophical character of Hegel’s Philosophy of Nature requires recognizing some basic legitimate philosophical issues embedded in the development of physics from Galileo to Newton (§2). These issues illuminate the character of Hegel’s analysis of philosophical issues regarding nature (§3) and the central aims and purposes of Hegel’s philosophy of nature (§4). Hegel recognized some key weaknesses (...) in Newton’s own mathematical treatment of planetary orbits which were only rectified when Johann Bernoulli recast Newtonian gravitational theory on the basis of mathematical analysis (calculus). So reconstructed, Newtonian physics provides sufficient grounds to ascribe gravitational force to matter (Enz. §§262, 269). Hegel incorporated this important point into his illuminating accounts of causal laws of nature and natural-scientific explanation. These points reveal how Hegel’s Science of Logic and Philosophy of Nature are interdependent works, integrated in part by Hegel’s critical, moderately holistic theory of semantic meaning and reference. Highlighting these features of Hegel’s Philosophy of Nature illuminates Hegel’s emergentist account of structural and functional organization of various kinds of natural phenomena. (shrink)

The book attempts to develop an account of simplicity in terms of testability, and to use this account to provide an adequate characterization of induction, one immune to the class of problems suggested by Nelson Goodman. It is then shown that the past success of induction, thus characterized, constitutes evidence for its future success. A qualitative measure of confirmation is developed, and this measure - along with the considerations of simplicity - is used to provide an account of the consilience (...) of inductions, and also an inductivist account of the structure and progress of scientific theory. An appendix extends the treatment of simplicity to statistical distributions and provides a reasonable interpretation of the maximum entropy principle. Thus, this book is an attempt to characterize induction in terms of a well-defined notion of simplicity and to use that characterization as a basis of an account of empirical, and in particular, scientific reasoning. (shrink)

_Mirroring and Attunement_ offers a new approach to psychoanalysis, artistic creation and religion. Viewing these activities from a broadly relational perspective, Wright proposes that each provides a medium for creative dialogue: the artist discovers himself within his self-created forms, the religious person through an internal dialogue with ‘God’, and the analysand through the inter-subjective medium of the analysis. Building on the work of Winnicott, Stern and Langer, the author argues that each activity is rooted in the infant’s preverbal relationship with (...) the mother who ‘holds’ the emerging self in an ambience of mirroring forms, thereby providing a ‘place’ for the self to ‘be’. He suggests that the need for subjective reflection persists throughout the life cycle and that psychoanalysis, artistic creation and religion can be seen as cultural attempts to provide the self with resonant containment. They thus provide renewed opportunities for holding and emotional growth. _Mirroring and Attunement_ will provide essential reading for psychoanalysts, psychotherapists, and art therapists and be of interest to anyone working at the interface between psychoanalysis, art and religion. _ _. (shrink)