Next SectionIn response to public outrage stemming from exposés of animal abuse in research laboratories, the US Congress in 1985 mandated Institutional Animal Care and Use Committees (IACUCs) to oversee animal use at institutions receiving federal grants. IACUCs were enjoined to respect public concern about the treatment of animals in research, but they were not specifically instructed whether or not to perform ethical cost-benefit analyses of animal research protocols that IACUCs have chosen, with approval contingent upon a balancing of animal (...) pain and suffering against a reasonable expectation of resultant human benefit. IACUCs have chosen not to make such ethical judgments but, rather, restrict themselves to an advisory role, often tweaking the details of animal-use protocols, but eventually approving all of them. This disinclination by IACUCs to take a broader ethical view of their authority and responsibilities may reflect a membership composition highly skewed towards animal researchers themselves (67%) and institutional veterinarians (15%), both with vested interests in continuing animal research. The resultant ethical monoculture may impair IACUC's ability to meet public concern for laboratory animal welfare. Psychological research has established that unconscious bias affects us all, that deliberations among the like-minded lead to adapting extremist positions, and that groupthink blinds organisations to alternatives that might be obvious to outsiders. Taken together, skewed IACUC membership composition and psychological research insights into unconscious bias and groupthink suggest that an infusion of ethical diversity by increasing the percentage of institutionally unaffiliated members on IACUCs would broaden their ethical perspectives and enable them to better address public concerns about laboratory animal welfare. (shrink)

In the aftermath of the accounting scandals of the early 2000s, the accounting profession experienced increased legislation and rules regulating ethical behavior of professional accountants and accounting firms. This paper considers ethics education for professional accountants (particularly Certified Public Accountants (CPAs)) and concludes that there is a need for a broader, principles-based approach to continuing professional ethics (CPE) in the United States. This conclusion is supported by the recent trend toward principles-based global ethics standards and a review of the current (...) professional standards and CPE requirements for ethics education for CPAs. We present tools, such as listing core values, creation of a personal mission statement, and the utilization of a comprehensive ethical decision-making framework, that can be incorporated into ethics CPE courses for CPAs, ethics education in academic programs, and ethical decisions in practice. We also present results from a survey about ethical dilemmas distributed to a sample of CPAs taking CPE ethics courses. Consistent with our expectations, we find that for ethical dilemmas in which professional standards more clearly apply and the facts were less ambiguous, the CPAs in the sample responded with higher average levels of ethicality and more agreement than for ethical dilemmas when professional standards were not as applicable and facts were more ambiguous. Finally, the paper demonstrates how a comprehensive ethical decision-making framework may be applied to ethical dilemmas, particularly those that cannot be satisfactorily resolved using a rulesbased approach and makes recommendations for future research. (shrink)

The requirement that animals be used in research and testing in order to protect humans was formalized in the Nuremberg Code and subsequent national and international laws, codes, and declarations. We review the history of these requirements and contrast what was known via science about animal models then with what is known now. We further analyze the predictive value of animal models when used as test subjects for human response to drugs and disease. We explore the use of animals for (...) models in toxicity testing as an example of the problem with using animal models. We conclude that the requirements for animal testing found in the Nuremberg Code were based on scientifically outdated principles, compromised by people with a vested interest in animal experimentation, serve no useful function, increase the cost of drug development, and prevent otherwise safe and efficacious drugs and therapies from being implemented. (shrink)

Community Partnered Participatory Research is grounded in the ethical principle of respect for persons participating in the research enterprise. The critical importance of respect for person...

The earlier volume in this series dealt with two religions of Indian origin, namely, Buddhism and Jainism. The Indian religious scene, however, is characterized by not only religions which originated in India but also by religions which entered India from outside India and made their home here. Thus religious life in India has been enlivened throughout its history by the presence of religions of foreign origin on its soil almost from the very time they came into existence. This volume covers (...) three such religions—Zoraoastrianism, Judaism, and Islam. In the case of Zoraostianism, even its very beginnings are intertwined with India, as Zoroastrianism reformed a preexisting religion which had strong links to the Vedic heritage of India. This relationship took on a new dimension when a Zoroastrian community, fearing persecution in Persia after its Arab conquest, sought shelter in western India and ultimately went on to produce India’s pioneering nationalist in the figure of Dadabhai Naoroji ( 1825-1917), also known as the Grand Old Man of India. Jews found refuge in south India after the destruction of the Temple by the Romans in 70 C.E. and have remained a part of the Indian religious scene since then, some even returning to Israel after it was founded in 1948. Islam arrived in Kerala as soon as it was founded and one of the earliest mosques in the history of Islam is found in India. Islam differs from the previously mentioned religions inasmuch as it went on to gain political hegemony over parts of the country for considerable periods of time, which meant that its impact on the religious life of the subcontinent has been greater compared to the other religions. It has also meant that Islam has existed in a religiously plural environment in India for a longer period than elsewhere in the world so that not only has Islam left a mark on India, India has also left its mark on it. Indeed all the three religions covered in this volume share this dual feature, that they have profoundly influenced Indian religious life and have also in turn been profoundly influenced by their presence in India. (shrink)

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.

Embodied cognition often challenges standard cognitive science. In this outstanding introduction, Lawrence Shapiro sets out the central themes and debates surrounding embodied cognition, explaining and assessing the work of many of the key figures in the field, including George Lakoff, Alva Noë, Andy Clark, and Arthur Glenberg. Beginning with an outline of the theoretical and methodological commitments of standard cognitive science, Shapiro then examines philosophical and empirical arguments surrounding the traditional perspective. He introduces topics such as dynamic systems (...) theory, ecological psychology, robotics, and connectionism, before addressing core issues in philosophy of mind such as mental representation and extended cognition. Including helpful chapter summaries and annotated further reading at the end of each chapter, _Embodied Cognition_ is essential reading for all students of philosophy of mind, psychology, and cognitive science. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In MemoriamForest HansenKingsley Blake Price, Professor of Philosophy at The Johns Hopkins University for more than three decades, died in Baltimore on October 27, 2009, at the age of 92. He had long served as an editorial consultant for PMER and participated in numerous PME international symposia. His personal and academic life drew admiration from his colleagues, students, and friends (overlapping classes).Kingsley was born in Salem, Indiana, where his (...) father was a Baptist minister. The family moved from there to California, and Kingsley grew up in Berkeley. He earned his B.A. with highest honors from University of California, Berkeley (1938) and went on there for his M.A. (1942) and Ph.D. (1946). His dissertation was on Locke’s theory of knowledge. Kingsley taught first at the University of Washington, then at the University of Nevada and Sarah Lawrence College (where he became a good friend of Susanne Langer) before becoming an assistant professor of philosophy and education at Hopkins in 1953. He retired from Hopkins in 1986. In the meantime he published books and articles, presented invited papers, and traveled extensively, especially to England, France, Italy, and Greece. In 1973–74 he was president of the Philosophy of Education Society.What is especially remarkable about this is that Kingsley became blind at the age of four, as a result of undiagnosed scarlet fever. For the rest of his life he was dependent upon others to read to him (he was never keen on taped readings, and was a consultant to the Library of Congress concerning recordings for the blind). He also needed others to help him with daily practical tasks. Yet he remained fiercely independent and lived alone until his death. He did not use a seeing-eye dog and only rarely a white cane.Besides his two books, Education and Philosophical Thought (1962) and On [End Page 194] Criticizing Music (1982), Kingsley published numerous articles and reviews in the Journal of Philosophy, the Review of Metaphysics, the Journal of Aesthetics and Art Criticism, Educational Theory, the British Journal of Aesthetics, the Philosophy of Music Education Review, and others. His publications were mostly on topics of art (especially music) and education. He had long been working on a manuscript of reflections upon the alleged emotional qualities of music. Kingsley criticized other theories as having inconsistent of otherwise insupportable claims. Some of his former students hope to bring this work to fruition as a book.Kingsley took piano lessons as a youngster and, typically, excelled. As a teenager he placed second in a Major Bowes Amateur Hour radio competition and considered a career as a concert pianist. When one former student asked why he had not pursued that, Kingsley replied that philosophy was more in need of an excellent philosopher than music was of an only good pianist.A February memorial for Kingsley was postponed because of a blizzard in the Baltimore area. On April 25, 2010, former graduate students, readers, colleagues, and friends—some from as far away as California, Wyoming, Hawaii, and Florida—gathered in Baltimore to honor Kingsley and share their remembrances. Besides their expressions of admiration for his philosophical acumen and his rigorous teaching, people noted Kingsley’s high moral principles, his wide range of interests in the humanities, his commitment to efforts promoting world peace, and his connoisseurship in gardening and antique furniture. Many graduate students rode with him on his tandem bicycle, and later invited him to give papers at their colleges. He was a meticulous dresser and was proud of his bow ties, his four-in-hands, and his beret. Besides such personal testimonies by those present, letters by family members, friends abroad, former graduate students, and other friends were read. Photographs were on display, and recordings of some of Kingsley’s favorites by Bach, Schubert, and Vaughan Williams were played.Above all, Kingsley was that rare professor who maintained friendship with many of his students. He is survived by an older brother, two sisters, and numerous nephews, nieces, and their offspring. And by his many friends for whom his life has made a lasting impact. [End Page 195]Forest HansenEaston, Maryland Professor Emeritus, Lake Forest College forestval2... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Editors’ Introduction“Between the Bible and the Philosophers”: ShakespearePeter Atterton (bio) and Sean Lawrence (bio)It is not clear when Levinas first read Shakespeare, but we do have some clues. The first complete translation of Shakespeare’s works into Russian, Levinas’s mother tongue, appeared between 1865 and 1868. These volumes doubtless graced the shelves of his family’s bookstore in Kovno (now Kaunas), in Lithuania, then part of the Russian empire. Kovno (...) served as capital of one of three губернии gubernias (provinces), but also as the de facto center of Lithuanian intellectual life. The family bookstore catered to the highbrow tastes of government officials and served the needs of teachers and students at the local lycée. One also imagines that it fired the literary imagination of the young Levinas, who taught himself to read Russian at a young age. However, it would have been highly unusual for one so young, even for one as precocious as Levinas, to have read Shakespeare recreationally and self-educationally during this period (1906–1915). It probably was not until he entered the lycée in Kharkov, in Tsarist Ukraine, where his family emigrated at the beginning the Great War, or after his family’s return in 1920 to Lithuania, where Levinas attended the Hebrew lycée in Kovno, that Levinas read Shakespeare for the first time. We know that Russian gymnasiums and technical schools assigned Shakespeare.1 His gymnasium education, between the ages of eleven and seventeen, is therefore the latest point by which Levinas could have read Shakespeare for the first time, though we do not know what or how much.He certainly acknowledged Shakespeare’s influence on his early thought. In an interview broadcast on Radio France Culture in February 1981, Philippe Nemo asked Levinas what were “the first great books” he encountered, “the Bible or the philosophers?” Levinas answered by saying that he read the Bible while very young but only began to read philosophy with any seriousness at university. He proceeded, however, to volunteer a third category of great books, [End Page 1]between the Bible and the philosophers, the Russian classics—Pushkin, Lermontov, Gogol, Turgenev, Dostoyevsky and Tolstoy, and also the great writers of Western Europe, notably Shakespeare, much admired in Hamlet, Macbeth and King Lear.2If we treat this as a chronology, then Levinas would have first read Shakespeare at some time “between” the age of six, when he began reading the Bible and other Hebrew texts with a private tutor, and the age of seventeen, when he enrolled at the University of Strasbourg.A polyglot, Levinas could have read Shakespeare in English as well as in Russian translation, but also in French, German, or Hebrew translation. For that matter, he could have read it in Lithuanian translation.3 We don’t know which French edition he read first or drew upon most closely.4 In Time and the Other, he follows the translation of Émile Montégut for Macbeth but for Romeo and Juliet, as noted in Sean Lawrence’s article, he does not repeat verbatim any of the major translations. When he quotes Shakespeare in English, he follows an original spelling edition. In the notebooks that he kept during imprisonment, and part of which we have translated here, Levinas appears to quote Shakespeare in English from memory, but incorrectly.This error notwithstanding, the Carnets de captivité show the imprisoned Levinas reading widely in English. Perhaps he expected a victory by the anglo-phone powers, or perhaps he practiced a sort of defiance in reading the language of his captors’ enemies, or perhaps he sought to strengthen his understanding of one of the European languages he had neglected in the precocity of his youth. Besides Shakespeare, we find him reading D. H. Lawrence’s Lady Chatterley’s Lover and Charles Morgan’s Sparkenbroke within our selection. Elsewhere in the notebooks, he refers to Arthur Conan Doyle, Charles Dickens, L. Ryder Haggard, Maurice Baring, Millen Brand, Pearl Buck, and Edgar Allan Poe.5 His references range from the cursory—in the case of Brand’s The Outward Room, it consists only of its title and author—to the surprisingly detailed and suggestive. After reading... (shrink)

The world of John Dewey scholarship recently lost one of its most thoughtful contributors, and teachers of all kinds lost one of their most passionate and committed advocates. Philip W. Jackson was born in 1928 in Vineland, New Jersey, a locale known historically for its excellent grape-growing soil and veterinarian Arthur Goldhaft’s famous pledge to “put a chicken in every pot.” Jackson’s adoptive parents were, appropriately enough, chicken farmers, and, as the story goes, they noticed early on his indisputable (...) knack for singing and poetry recitation. Feeling very at home on the stage, the plucky six-year-old even tried his hand as a vaudevillian, performing a snake charmer act between reels at.. (shrink)

This article introduces some contemporary philosophical approaches to vulnerability including that of Judith Butler, while focusing on feminist legal theorist Martha Albertson Fineman's concept of the vulnerable subject, developed out of Fineman's earlier critiques of the autonomous, self-sufficient subject of liberal political philosophy. It then looks closely at the different forms of vulnerability exhibited by the leading protagonists of Mia Hansen-Løve's All Is Forgiven, Father of My Children, Goodbye First Love, Eden and Maya, all of whom except one are (...) men, drawing on Lawrence Schehr's writing about French postmodern masculinities and work by Geneviève Sellier on the changing dynamics of heterosexual gender relations in French cinema in order to forge an account of vulnerable male bodies and masculinities appropriate to the contemporary context of the films discussed. To conclude, it returns to Fineman to suggest that her at least implicitly feminist concept of the vulnerable subject can offer a more persuasive account of the gendered character of vulnerability in Hansen-Løve's films than can Butler's recent ethical writings. (shrink)

This chapter explores Pop Art's significance for Arthur Danto's philosophy of art. It looks at the views of British curator Lawrence Alloway, Danto's immediate predecessor at the Nation. In 1974, Alloway defined the core of Pop Art as “essentially, an art about [emphasis mine] signs and sign‐systems”. Danto characterized artworks as the kinds of things that prompt philosophizing, a point that proves especially helpful when attempting to discern art‐cars, art‐cheese, art‐billboards, and art‐photographs from mere things. By 1973, Danto (...) was already grappling with issues inspired by Pop Art's many conundrums. The more artists adopted imagery and formats familiar to commercial art, the more philosophers needed models to discern, for example, James Rosenquist's billboard‐size paintings publicizing pasta, lipstick, cars, and the like, from his actual roadside billboards, hand‐painted between 1957 and 1960. (shrink)

Employing the theory of Birkhoff polarities as a model of model theory yields an inductively defined dual structure which is a formalization of semantics and which allows for simple proofs of some new results for model theory.

This two-volume collection of essays brings together major contemporary theoretical works on freedom of speech. Volume I, begins with a theoretical overview of freedom of speech and then turns to the topics of what justifies freedom of speech and what kinds of acts raise free speech concerns. Volume II, examines the distinctions among content regulations and between content and content-neutral regulations. It also analyses the concept of the public forum, inciting and hateful speech and lastly the tension between the subsidizing (...) activities of the affirmative state and the negative liberty of freedom of speech. (shrink)

Issues of identity and reduction have monopolized much of the philosopher of mind’s time over the past several decades. Interestingly, while investigations of these topics have proceeded at a steady rate, the motivations for doing so have shifted. When the early identity theorists, e.g. U. T. Place ( 1956 ), Herbert Feigl ( 1958 ), and J. J. C. Smart ( 1959 , 1961 ), fi rst gave voice to the idea that mental events might be identical to brain processes, (...) they had as their intended foil the view that minds are immaterial substances. But very few philosophers of mind today take this proposal seriously. Why, then, the continued interest in identity and reduction? Th e concern, as philosophers like Hilary Putnam and Jerry Fodor have expressed it, is that a victory for identity or reduction is a defeat for psychology. For if minds are physical, or if mental events are physical events, then psychologists might as well disassemble their laboratories, making room for the neuroscientists and molecular biologists who are in a better position to explain those phenomena once misdescribed as “psychological.” Th e worry nowadays is not that locating thought in immaterial souls will make psychology intractable, but that locating thoughts in material brains will make it otiose. (shrink)

Arthur I. Miller is a master at capturing the intersection of creativity and intelligence. He did it with Einstein and Picasso, and now he does it with Pauli and Jung. Their shared obsession with the number 137 provides a window into their genius. --Walter Isaacson.

Adriano Ardovino, Raccogliere il mondo. Per una fenomenologia della rete [Angela Maiello] • Clive Bell, L’Arte [Filippo Focosi] • Alessandro Bertinetto, Il pensiero dei suoni. Temi di filosofia della musica [Domenica Lentini] • Terrence Deacon, Incomplete Nature. How Mind Emerged From Matter [Mariagrazia Portera] • Roger Scruton, La bellezza. Ragione ed esperienza estetica [Filippo Focosi] • Miriam Bratu Hansen, Cinema and Experience. Sigfried Kracauer, Walter Benjamin and Theoder W. Adorno [Domenico Spinosa] • Lawrence Barsalou, scritti sulla “Grounded Cognition” (...) [Gialuca Consoli] • Dis-forme , Università degli Studi di Palermo, 28-29 maggio 2012 [Michele Bertolini e Pietro Conte]. (shrink)

Despite over one-hundred years of effort, the origin of temporal asymmetry in the physical world still eludes us. While much has been learned about the role played by fundamental instabilities in microdynamics, by the imperfect isolation of systems and by cosmological facts in the origin of the behavior described by kinetic theory and thermodynamics, important puzzles still remain which continue to make the origins of asymmetric thermal behavior out of dynamically time symmetric underlying laws mysterious to us.

One might expect functionalism to imply that personal identity is preserved through various operations on the brain, including transplantation. I argue that this is not clearly so even where the whole brain is transplanted. It is definitely not so in cases where only the cerebrum is transplanted, a conceivable kind of hemispherectomy, and even certain cases in which the brain is "gradually" replaced by an inorganic substitute. These results distinguish functionalism from other accounts taking what Eric T. Olson calls the (...) "Psychological Approach" to personal identity, enabling it to avoid some of his objections to them. (shrink)