Abstract:In this discussion I revisit the animal welfare-environmental ethics debate, including a recent argument by Ian Campbell in this journal, that its underlying values are incommensurable at the level of principle, making them hard to reconcile, even in practice. By relying on the geocentric framework of William Lynn and the capabilities approach of Martha Nussbaum, as well as a place-specific example of wild horse protection policies, I argue that it is possible to balance these competing values. In light of (...) the pervasive presence of non-native animals, as well as habitat loss and other threats to self-sustaining ecosystems, binary choices are fast becoming anachronistic. Case-by-case analyses are necessary in order to assess how to grant equitable consideration to complex claims. (shrink)

Over the last two decades there has been a proliferation of partnerships between business and government, multilateral bodies, and/or social actors such as NGOs and local community organizations engaged in promoting development. While proponents hail these partnerships as an important new approach to engaging business, critics argue that they are not only generally ineffective but also serve to legitimate a neo-liberal, global economic order which inhibits development. In order to understand and evaluate the role of such partnerships, it is necessary (...) to appreciate their diversity with respect to not only the activities that they engage in, but also the degree to which they are subject to social control. This paper distinguishes four different types of business partnerships, based upon differing degrees of social control: conventional business; corporate social responsibility; corporate accountability; and social economy. Each type of partnership is described, their basic forms are noted, and the conditions and prospects for them contributing to development are examined. By way of conclusion, an analysis is offered of how the different types of business partnerships relate to different conceptions of development and function as policy paradigms to promote different globalization agendas. (shrink)

Epistemic circularity occurs when a subject forms the belief that a faculty F is reliable through the use of F. Although this is often thought to be vicious, externalist theories generally don't rule it out. For some philosophers, this is a reason to reject externalism. However, Michael Bergmann defends externalism by drawing on the tradition of common sense in two ways. First, he concedes that epistemically circular beliefs cannot answer a subject's doubts about her cognitive faculties. But, he argues, subjects (...) don't have such doubts, so epistemically circular beliefs are rarely called upon to play this role. Second, following Thomas Reid, Bergmann argues that we have noninferential, though epistemically circular, knowledge that our faculties are reliable. I argue, however, that Bergmann's view is undermined by doubts a subject should have and that there is no plausible explanation for how we can have noninferential knowledge that our faculties are reliable. (shrink)

It is of the very definition of any "classic" work that it not only introduce a new depth and direction of thought, but that its original insights endure. Such is the case with Herbert Marcuse's Reason and Revolution. When this study first appeared in 1940, it was acclaimed for its profound and undistorted reading of Hegel's social and political theory. As its many editions bear witness, especially this one hundredth anniversary edition commemorating the author's birth, the appreciation of Marcuse's (...) work has remained undiminished, and indeed it is today more relevant than ever before. (shrink)

To build an argument--and particularly an argument presented as a monologue--a writer must assemble and marshal a battery of supports for a claim. Some of those supports will be arranged in convergent structures, some as linked; some will be expressed, some will be left implicit; sometimes a support will need further support of its own--and sometimes, not. This paper explores the factors which lead a writer to make particular choices, the interactions between those factors, and the constraints on a w (...) riter's freedom in exercising her power, drawing on recent findings in computational modelling of the generation process. (shrink)

Knowledge is standardly taken to be belief that is both true and justified (and perhaps meets other conditions as well). Timothy Williamson rejects the standard epistemology for its inability to solve the Gettier problem. The moral of this failure, he argues, is that knowledge does not factor into a combination that includes a mental state (belief) and an external condition (truth), but is itself a type of mental state. Knowledge is, according to his preferred account, the most general factive mental (...) state. I argue, however, that Gettier cases pose a serious problem for Williamson’s epistemology: in these cases, thesubject may have a factive mental state that fails to be cognitive. Hence, knowledge cannot be the most general factive mental state. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In Experience and the Absolute and other works, Jean-Yves Lacoste develops a phenomenology of a way of life he calls “liturgy,” in which one refuses one's being-in-the-world in favor of a more basic form of existence he calls “being-before-God.” In this essay I argue that if there is indeed such a thing as being-before-God, Lacoste has not sufficiently considered the possibility that it is characterized in part by a disturbance of one's being-in-the-world similar to, or perhaps even identical with, the (...) disruptive encounter with the human other that constitutes the self as responsible according to Levinas's unique notion of ethics. Lacoste's dismissal of Levinas, evidently based on a misunderstanding of what Levinas means by the word “ethics,” leads him to overlook the potential relevance of Levinas's ideas to his phenomenological project at a number of significant points in his work. (shrink)

Opposites in the drama.--Opposites in myself.

The Principles of Logic by Herbert Austin Aikins, first published in 1902, is a rare manuscript, the original residing in one of the great libraries of the world. This book is a reproduction of that original, which has been scanned and cleaned by state-of-the-art publishing tools for better readability and enhanced appreciation. Restoration Editors' mission is to bring long out of print manuscripts back to life. Some smudges, annotations or unclear text may still exist, due to permanent damage to (...) the original work. We believe the literary significance of the text justifies offering this reproduction, allowing a new generation to appreciate it. (shrink)

John Fischer challenges me to defend my arguments regarding the badness of death; I sharpen my position, but make some concessions, discussing the possibility of postmortem harm. In response to John Deigh, I defend the account of disgust given in Hiding from Humanity, together with the research of Paul Rozin that I follow there, I discuss Patrick Devlin's conservative position, agree that we need to object to its emphasis on solidarity, not only to its emphasis on disgust, and argue that (...) Deigh's statement of Devlin's position is too kind to Devlin. In response to Henry Richardson, I summarize my reasons for thinking that the classical social contract tradition cannot handle well the problems posed by the issue of justice for people with disabilities, and that even Rawls's position requires major modification if it is to do so. I explore differences between Richardson's position and my own on the issues of self-respect, liberty, and primary goods. (shrink)

The debate about physician-assisted suicide has long been entwined with the nature of the doctor–patient relationship. Opponents of physician-assisted suicide insist that the traditional goals of medicine do not and should not include intentionally bringing about or hastening a patient’s death, whereas proponents of physician-assisted suicide argue that this practice is an appropriate tool for doctors to relieve a patient’s suffering. In this article, I discuss these issues in light of the relevance of a Christian account of the doctor–patient relationship. (...) I argue that Christians typically object to assist suicide independently of the doctor–patient relationship. I argue that a focus on the Christian virtues of charity, compassion, and humility helps to explain why doctors should not assist their patients in suicide. (shrink)

With the rise of globalization, the debate around free trade versus fair trade and liberalism versus protectionism has become increasingly complicated. At times, the regulations of the World Trade Organization seem to pit developed markets against emerging markets as governments attempt to expand international trade while at the same time protecting local industry. To this end, antidumping measures have been extensively developed as a way to block foreign low-cost goods from entering domestic markets. In response, some exporters have begun to (...) circumvent these antidumping measures using strategies such as transhipment, assembly operations, and slightly modified products. While previous studies have addressed the ethical aspects of antidumping measures, this study will focus on the ethics of circumvention strategies with a special focus on the theories on legal compliance and, specifically, civil disobedience and conscientious evasion. (shrink)

This collection assembles significant, and in some cases unknown texts from the Herbert Marcuse archives in Frankfurt, including: ? critiques of positivism and ...

What sets off the termination of analysis and psychodynamic therapy from the variety of endings that enter into all human relationships? So asks Herbert J. Schlesinger in _Endings and Beginnings: On Terminating Psychotherapy and Psychoanalysis_, a work of remarkable clarity, conceptual rigor, and ingratiating readability. Schlesinger situates termination - which he understands, variously, as a phase of treatment, a treatment process, and a state of mind - within the family of "beginnings and endings" that permeate one another throughout the (...) course of therapy. For Schlesinger, therapeutic endings cannot be aligned with the final phase of treatment; ending-phase phenomena are ongoing accompaniments of therapeutic work. They occur whenever patients achieve some portion of their treatment goals and supervene when therapy stagnates. Small wonder that an assessment of the patient's relationship to time and capacity to end therapy are key aspects of diagnostic evaluation. By linking beginning and ending phases not to the chronology of treatment but to the patient’s experience of it, Schlesinger brings revivifying insight to a host of psychodynamic concepts. Nor does he shy away from a trenchant critique of the instrumental “medical model” of psychiatric and psychotherapeutic training, which militates against the therapeutic exploration of treatment endings. Schlesinger's exemplification of how to begin treatment from the point of view of ending; his sensitive delineation of the mid-treatment "ending" crises characteristic of "vulnerable patients"; his richly woven case vignettes illustrating various "ending" contingencies and permutations - these inquiries are gems of pragmatic clinical wisdom. _Endings and Beginnings_ distills lessons learned over the course of a half century of practicing, teaching, and supervising psychotherapy and psychoanalysis and is a gift to the profession. (shrink)

The title is his own. Herbert Feigl, the provocateur and the soul (if we may put it so) of modesty, wrote to me some years ago, "I'm more of a catalyst than producer of new and original ideas all my life... ", but then he com pleted the self-appraisal: "... with just a few exceptions perhaps". We need not argue for the creative nature of catalysis, but will simply remark that there are 'new and original ideas' in the twenty-four (...) papers selected for this volume, in the extraordinary aperrus of the 25-year-old Feigl in his Vienna dissertation of 1927 on Zufall und Gesetz, in the creative critique and articulation in his classical monograph of 1958 on The 'Mental' and the 'Physical'; and the reader will want to turn to some of the seventy other titles in our Feigl bibliography appended. Professor Feigl has been a model philosophical worker: above all else, honest, self-aware, open-minded and open-hearted; keenly, devotedly, and even arduously the student of the sciences, he has been a logician and an empiricist. Early on, he brought the Vienna Circle to America, and much later he helped to bring it back to Central Europe. The story of the logical empiricist movement, and of Herbert Feigl's part in it, has often been told, importantly by Feigl himself in four papers we have included here. (shrink)

The Foundations of Science and the Concepts of Psychology and Psychoanalysis was first published in 1956. Minnesota Archive Editions uses digital technology to make long unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. This first volume of Minnesota Studies in the Philosophy of Science presents some of the relatively more consolidated research of the Minnesota Center for Philosophy of Science. The work of the Center, which was established in 1953 through a (...) grant from the Louis W. and Maud Hill Family Foundation, has so far been devoted largely to the philosophical, logical, and methodological problems of psychology. Some of the twelve papers in this volume are concerned with broad philosophical foundations; others consider specific problems of method or interpretation. The contributors, some of whom are represented in the authorship of more than one paper, are Herbert Feigl, director of the Center; Rudolf Carnap; B.F. Skinner; Michael Scriven; Albert Ellis; Antony Flew; L. J. Cronbach; Paul E. Meehl; R. C. Buck; and Wilfrid Sellars. (shrink)

§ . As a corollary to the proposition that all institutions must be subordinated to the law of equal freedom, we cannot choose but admit the right of the citizen to adopt a condition of voluntary outlawry. If every man has freedom to do all that he wills, provided he infringes not the equal freedom of any other man, then he is free to drop connection with the state - to relinquish its protection and to refuse paying toward its support. (...) It is self evident that in so behaving he in no way trenches upon the liberty of others, for his position is a passive one, and while passive he cannot become an aggressor. It is equally self evident that he cannot be compelled to continue one of a political corporation without a breach of the moral law, seeing that citizenship involves payment of taxes; and the taking away of a man's property against his will is an infringement of his rights. Government being simply an agent employed in common by a number of individuals to secure to them certain advantages, the very nature of the connection implies that it is for each to say whether he will employ such an agent or not. If anyone of them determines to ignore this mutual safety confederation, nothing can be said except that he loses all claim to its good offices and exposes himself to the danger of maltreatment - a thing he is quite at liberty to do if he likes. He cannot be coerced into political combination without a breach of the law of equal freedom; he can withdraw from it without committing any such breach, and he has therefore a right so to withdraw. (shrink)

ObjectivePhysical isolation measures, known as lockdown or shelter-in-place, experienced during coronavirus disease 2019 have the potential to cause psychological distress. This study was conducted to examine parents’ perceived stress and whether reports of rewards and challenges during lockdown impact stress.MethodsData were collected using a cross-sectional online survey in New South Wales, Australia, across the 4-week lockdown. The survey was completed by 158 parents of children aged under 6 years. Stress was measured using the short form of the Perceived Stress Scale. (...) Rewards and challenges were reported in response to two open-ended questions.ResultsThere was a weak negative correlation between PSS-4 scores and days in isolation, with parents who had spent longer in isolation reporting fewer stress symptoms. The relationship between time in isolation and stress was moderated by the degree to which parents described more rewards than challenges: parents who perceived high rewards and low challenges reported lower PSS-4 scores with more days in lockdown, whereas parents who perceived low rewards and high challenges reported higher PSS-4 scores with more days in lockdown. The moderation model examining associations between time in isolation and rewards ratio explained 13% of the variance in PSS-4 scores.ConclusionLockdowns are not uniformly or consistently negative experiences for parents. Identifying positive aspects of the experience may serve to buffer negative mental health risks across time. Understanding resilience strategies is critical for supporting current psychological wellbeing and to adequately prepare for future pandemic experiences. (shrink)

The Dalai Lama once wrote that the object of human existence was to be happy. This sounds extremely glib as happiness in the popular imagination is a feeling and in the words of the song 'the greatest gift that we possess'. On the other hand, von Hugel wrote 'Religion has never made me happy;it's no use shutting your eyes to the fact that the deeper you go, the more alone you will find yourself' This small masterpiece by the late Fr (...) Herbert McCabe of the Dominican order steers a steady courss between these two extremes. We feels instinctively that human beings are designed to enjoy themselves and to be happy and yet we are told that suffering is good for the soul. But in the Catholic tradition the true object of human existence is the vision of God and nothing less than this will ever make us truly happy. But Fr McCabe explores much deeper issues. Is Happiness a pleasure or a pain? You hardly know. Certainly it is not a comfort for comfort spells seciurity and hapiness can take you out of yourself to a degree where all secutiry is left behind. Behind a feeling of exultation, you can sense the flame of incandescent terror. This short book is entirely original and will further enhance McCabe's posthumous reputation. (shrink)

This paper argues that if a person's beliefs are idealized as a set of sentences (theoretical, observational, and mixed) then the device of Ramsey sentences provides a treatment, of the mind-brain problem, that has at least four noteworthy characteristics. First, sentences asserting correlations between one's own brain state and one's own "private" experiences are, on such treatment, reconstrued as neither causal, coreferential, nor as meaning postulates, but as clauses in an overall hypothesis (Ramsey sentence) whose only nonlogical constants have "private" (...) meanings. Second, sentences asserting psycho-physical correlations in general, or in other individuals, remain theoretical and susceptible to scientific reduction, though not prejudged to be so. Third, communication between persons having mutually exclusive, "private," observational vocabularies can be made intelligible. Fourth, it becomes possible in principle (though not necessary) that the world could ultimately be given a total description in a scientific language, $L_{\varnothing}$ , without mental primitives. However, such a language would be susceptible to interpretation by a given individual using a metalanguage whose primitives (not among those of $L_{\varnothing}$ ) were privately observational to that individual. His procedure in accomplishing such an interpretation would be to construct a Tarskian truth definition in a metalanguage $ML_{\varnothing}$ and then to incorporate it, by Ramsifying its descriptive terms, in his own overall Ramsey sentence. The physical language, $L_{\varnothing}$ , while not containing a person's primitives, would, of course, be able to define their physical correlates, thus providing a certain sort of mutual mirroring, and a certain sort of relativity. (shrink)