There is not, of course, a one-to-one relation between policy conclusions and the conclusions of positive economics; if there were, there would be no ...

Entrevista com o geógrafo brasileiro Milton Santos, onde ele faz uma profunda reflexão sobre o Brasil e o mundo atual, abordando criticamente temas como a globalização, a ideologização da vida social, a geografia como disciplina crítica e o papel do intelectual nos dias atuais.

El presente trabajo estudia la concepción erótica de la subjetividad en la Fenomenología del espíritu de Hegel. Las tesis que intentamos mostrar son dos. La primera es que la concepción erótica de la subjetividad tiene un sentido muy restringido: es la referencia negativa y puramente inmediata a la cosa viva, la aniquilación del objeto natural que no alcanza la completa negación del ser-otro porque la dimensión erótica de la subjetividad requiere e implica la autonomía del objeto en cuestión. La segunda (...) tesis es que, en cuanto posicionamiento práctico y negativo de la autoconciencia respecto de su objeto, la concepción erótica de la subjetividad no se limita al Capítulo IV, aunque es en este último, y específicamente en su parte introductoria, donde se establecen los caracteres propios de dicha concepción. (shrink)

Integrating personality, behavioral, and cognitive theories of change, the author examines the operations, measurement, and evolution of behavioral and ethical standards that distinguish capitalism from other ideologies.

When we read that scientists have come close to pinpointing the "origin of the universe" by means of a Big Bang cosmology, or are engaged in formulating a "theory of everything," as in current ten-dimensional superstring theories of particle physics, can we doubt that such inquiries or their results inevitably raise important philosophical questions? In the present book, as well as in his previous work Cosmic Understanding, the renowned philosopher Milton Munitz attempts to answer some of these questions by (...) examining recent scientific theories of cosmology in a philosophical context. (shrink)

An analysis of medical ethics today discusses abortion, suicide, euthanasia, and human experimentation among other topics.

Two early drafts of the Essay have survived, one in the commonplace book Adversaria 1661, and the other in loose gatherings of leaves subsequently bound together into one volume by the Bodleian Library. Though both works were given titles by John Locke, they are now invariably known as Draft A and Draft B. Both manuscripts are in Locke's hand. Locke seems to have been doing further work on the Essay while in France. Draft C is very different from Drafts A (...) and B in one important respect. They are true drafts, written in Locke's own hand. The broad organization of Draft C is very similar to that of the published Essay, both (unlike Drafts A and B) being divided into books and chapters. The Abrégé covered all four books of the Essay, though Book Four was summarized briefly in a single paragraph. (shrink)

What is the exact nature of the consumption function? Can this term be defined so that it will be consistent with empirical evidence and a valid instrument in the hands of future economic researchers and policy makers? In this volume a distinguished American economist presents a new theory of the consumption function, tests it against extensive statistical J material and suggests some of its significant implications.Central to the new theory is its sharp distinction between two concepts of income, measured income, (...) or that which is recorded for a particular period, and permanent income, a longer-period concept in terms of which consumers decide how much to spend and how much to save. Milton Friedman suggests that the total amount spent on consumption is on the average the same fraction of permanent income, regardless of the size of permanent income. The magnitude of the fraction depends on variables such as interest rate, degree of uncertainty relating to occupation, ratio of wealth to income, family size, and so on.The hypothesis is shown to be consistent with budget studies and time series data, and some of its far-reaching implications are explored in the final chapter. (shrink)

Servant leadership has been theorized as a model where the moral virtue of humility co-exists with action-driven behavior. This article provides an empirical study that tests how these two apparently paradoxical aspects of servant leadership interact in generating follower engagement, while considering the hierarchical power of the leader as a contingency variable. Through a three-way moderation model, a study was conducted based on a sample of 232 people working in a diverse range of companies. The first finding is that humble (...) leaders showed the highest impact on follower engagement regardless of their hierarchical position. Less humble leaders in lower hierarchical positions seem to be able to compensate for that through a strong action-oriented leadership style. Most notably for leaders in high hierarchical positions, the moral virtue of humility seems to strengthen the impact of their action-oriented leadership the most. These findings provide empirical support and a better understanding of the interplay between the moral virtue of humility and the action-oriented behaviors of servant leadership. (shrink)

This project will track and explain the development of the Doctrine of Divine Immutability from early mythological and scriptural source material that seems to indicate that divine entities are changeable into metaphysical systems that demand a perfectly consistent deity. The Doctrine of Divine Immutability is a philosophical and theological postulate that has long been a staple of systematic metaphysics and theology, but its function in robust and fully formed systems is different than its function when it is first generated in (...) Ancient Greece and Judah. Methodologically mostly primary sources are studied and compared with interpretive help from relevant secondary sources. Once the generation and evolution of this doctrine is understood, a more holistic understanding of the relationship between religion and philosophy will be evident. Additionally a more robust understanding of Middle Platonism and 1st and 2nd century Christianity and their relationship to Roman Stoicism will be achieved. Of particular importance to contemporary scholarship this work will allow us to understand the doctrine in its context and will shield us from anachronistic readings of the arguments that are bound to cause fundamental errors in scholarship. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 191-216 [Access article in PDF] In the Beginning: Hebrew God and Zen Nothingness Milton ScarboroughCentre College, Danville, KentuckyIn the 1960s, during the heyday of the so-called "Marxist-Christian dialogue," Leslie Dewart, one of the participants in the exchange, delivered himself of what I took to be a stunning and memorable utterance: "To put it lightly: the whole difference between Marxist atheism and Christian theism has (...) to do with the existence of God." 1 Now, at the end of the millennium, we are several decades into a Buddhist-Christian dialogue, precipitated by a shrinking globe, the growing presence of Buddhist communities and institutions in the West, and the initiative of the Kyoto School of Zen Buddhism. The dialogue has occurred along a variety of fronts. In terms of monastic life, for example, monks from the two traditions have discovered that they often feel a more powerful bond with each other than with laypersons of their own faiths. Some years ago I was a retreatant at Gethsemane Abbey in central Kentucky. Looking down from the sanctuary's balcony, where laypersons and other guests were required to sit, I noticed three Tibetan Buddhist monks in the choir, surrounded by Trappists and engaged in chanting the liturgy, something I, as a Christian, was not, at the time, permitted to do. In the domain of ethics, similarities and differences between Buddhist compassion (karuna) and Christian love (agape) have been carefully noted. In soteriology, comparisons have been made between Christ as savior and the bodhisattva as savior. Nevertheless, when it comes to an examination of ultimate reality in the two religions, the differences are obvious and stark. Traditionally, and still today for the most part, Christians are committed to some variety of theism. On the other hand, Masao Abe observes, "Unlike Christianity, however, Buddhism is fundamentally not theistic and does not accept one personal God as the ultimate reality but sunyata.... In Buddhism there is nothing permanent, self-existing, and absolutely good." 2 In this regard, I am tempted to parallel Dewart's comment by saying, "The whole difference between Buddhist atheism and Christian theism has to do with the existence of God." 3The parallel, however, is not entirely accurate because more recently some members of the Kyoto School of Zen have shown a willingness to speak of God, most notably, Masao Abe himself. 4 On the other hand, they contend that God might be described better in conceptual categories other than 'being,' which is habitually used in the West. Abe, for example, has proposed a reformulation of the idea of God in [End Page 191] terms of sunyata. 5 Like many other participants in the Buddhist-Christian dialogue, he finds an initial justification for such a reconceptualization in Philippians 2:5-8, where Christ's self-emptying (kenosis) has its biblical grounding. According to traditional Christian theological understanding, between the incarnation and resurrection Christ either abandoned, concealed, or restrained--these words represent variant interpretations--his divine nature, such as his attributes of omniscience, omnipotence, and omnipresence, in order to condescend to his humanity and, hence, to ours. This leads to the heart of Abe's proposal, which consists of bringing to bear on the trinitarian view of God Mahayana Buddhism's ample resources for critiquing the idea of substance, in which the traditional version of the doctrine is cast. Just as the Buddha attacked the Brahmanical doctrine of the atman, a spiritual substance underlying the self of all things, and Nagarjuna attacked the Sarvastivadins' notion of svabhava, a material substance underlying all Dharmas or fundamental elements constituting reality, so Abe provides a critique of the Christian view of God as three persons in one ousia or substance. 6 Both the three persons of the trinity, on the one hand, and the relation of the trinitarian God to the rest of the universe, on the other, he understands as interdependent and co-existent rather than as independent and self-existent. Thus, the theory of the trinity is purged of the Greek concept of substance and its implications.Abe's proposal represents... (shrink)

Medical ethics involve more than a prohibition against advertising or solicitation of patients, or a limit on the height of the letters on a doctor's office door. The true ethics of health care are the fundamental values that guide-or should guide-physicians in every aspect of their interaction with patients, their families, and society at large. Professional ethics is a complex and controversial issue, but one that must be dealt with in an era of increasing skepticism about the practice of medicine. (...) Medical Stewardship is a carefully reasoned historical and philosophical inquiry into the origins of our notions of medical ethics, and the ways in which a true sense of the doctor's proper role can be restored. Tracing the development of medical ethics from ancient times to the modern era, Dr. Kepler consides them in relation to the medical profession of today. He considers several areas seldom discussed in works on medical ethics: the exploitation of the patient, preventive versus disease treatment, ethical problems in medical education, drug abuse by physicians, the ethics of organized medicine, and some important but under-utilized roles of the physician. (shrink)

Este ensayo trae a colación importantes puntos, tanto teóricos como prácticos,desde la perspectiva de la teoría crítica, con referencia al multiculturalismo. Me interesa delinear lo que sería una línea programática para un multiculturalismo viable. Tomando en cuenta el contexto neoliberal actual, me interesa enfatizar el problema práctico de hacer posible un multiculturalismo que no sea exclusivamente neoliberal, problema que ha logrado instalarse en el debate público con toda su intensidad.

[1]. Una invencion del vivir (y del despues) -- 2. Paraísos y celebraciones -- 3. Juntos con Eis.

Servant leadership has been theorized as a model where the moral virtue of humility co-exists with action-driven behavior. This article provides an empirical study that tests how these two apparently paradoxical aspects of servant leadership interact in generating follower engagement, while considering the hierarchical power of the leader as a contingency variable. Through a three-way moderation model, a study was conducted based on a sample of 232 people working in a diverse range of companies. The first finding is that humble (...) leaders showed the highest impact on follower engagement regardless of their hierarchical position. Less humble leaders in lower hierarchical positions seem to be able to compensate for that through a strong action-oriented leadership style. Most notably for leaders in high hierarchical positions, the moral virtue of humility seems to strengthen the impact of their action-oriented leadership the most. These findings provide empirical support and a better understanding of the interplay between the moral virtue of humility and the action-oriented behaviors of servant leadership. (shrink)

Originally published in 1978, For a New Geography marked the emergence of Milton Santos as a major interpreter of geographical thought, a prominent Afro-Brazilian public intellectual, and a foremost global theorist of space.