We study a real-effort environment, where a delegator has to decide if and to whom to delegate a task. Applicants send cheap-talk messages about their past performance before the delegator decides. We experimentally test the theoretical prediction that information transmission does not occur in equilibrium. In our experiment, we vary the message space available to the applicants and compare the information transmitted as well as the level of efficiency achieved. Depending on the treatment, applicants can either submit a Number indicating (...) past performance, an Interval in which past performance falls, or a free Text message. We observe that messages contain information in all treatments. Interestingly, information transmission occurs only in the treatments where messages are intervals or free text. Social welfare is higher if messages are intervals or free text than precise numbers. Gender and ethnicity stereotypes only influence delegation in the Number treatment, where no information transmission takes place. (shrink)

Statements’ rated truth increases when people encounter them repeatedly. Processing fluency is a central variable to explain this truth effect. However, people experience processing fluency positively, and these positive experiences might cause the truth effect. Three studies investigated positivity and fluency influences on the truth effect. Study 1 found correlations between elicited positive feelings and rated truth. Study 2 replicated the repetition-based truth effect, but positivity did not influence the effect. Study 3 conveyed positive and negative correlations between positivity and (...) truth in a learning phase. We again replicated the truth effect, but positivity only influenced judgments for easy statements in the learning phase. Thus, across three studies, we found positivity effects on rated truth, but not on the repetition-based truth effect: We conclude that positivity does not explain the standard truth effect, but the role of positive experiences for truth judgments deserves further investigation. (shrink)

Psychologists, economists, historians, computer scientists, sociologists, philosophers, and legal scholars discuss when is deliberate ignorance a virtue, and what type of environment does it require.

Hegel’s Philosophy of Nature begins with the concepts of space and time, and all of the concepts and phenomena that follow in the text are spatio-temporal. But the actual content of Hegel’s theory of space and time has remained obscure despite two centuries of interpretation, and obscure for at least two reasons. First, it is unclear how Hegel’s theory relates to those of his immediate predecessors (Newton, Leibniz, Kant) as well as other theories in the history of philosophy. Second, the (...) theoretical function to be played by this theory of space and time has remained unclear. In this paper, we clarify the first issue by interpreting Hegel’s theory as a theory of space-time, and we clarify the second issue by interpreting that theory as securing the theoretical possibility of motion. Of course, it will not be the same theory of space-time as the one that proceeds from modern relativistic physics; but designating Hegel’s theory as a theory of space-time helps to mark it out from its most prominent predecessors and helps to make sense of some of its most distinctive features—particularly Hegel’s insistence that time has three dimensions just as space does. This latter feature—the three-dimensionality of time—serves to distinguish Hegel’s view both from the classical mechanics of Newton and Kant (in which time does not interact with the spatial directions) and from contemporary relativistic physics (in which there is such interaction but time is only a single dimension added to the spatial dimensions). In Hegelian space-time, three-dimensional time is the flip side of three-dimensional space—it is this conception that makes Hegel’s view so distinctive. (shrink)

The purpose of the present article is to analyse South African listed companies' public reporting in order to contribute to our understanding of how and why companies consider human rights. The empirical analysis is placed in the context of the increasing prominence of human rights as a business issue, premised in part on the activities of the United Nations (UN) Special Representative of the Secretary General (SRSG) on human rights and business. On the basis of a content analysis of the (...) public reports of the top 100 companies listed on the Johannesburg Stock Exchange (JSE), we test hypotheses focused on the antecedents of companies' demonstrated human rights due diligence, with particular reference to assumptions or findings of the SRSG and institutional theory. Some of our results are unexpected: there is little influence exerted by the sector and size of companies in our sample, and there is also an unexpectedly insignificant impact of company participation in the UN Global Compact and the JSE Socially Responsible Investment Index. On the other hand, a key predictor of human rights due diligence is an explicit leadership commitment, and important roles are also played by government regulations and stock exchange listing rules. (shrink)

It is fair to say that Georg Wilhelm Friedrich Hegel's philosophy of mathematics and his interpretation of the calculus in particular have not been popular topics of conversation since the early part of the twentieth century. Changes in mathematics in the late nineteenth century, the new set-theoretical approach to understanding its foundations, and the rise of a sympathetic philosophical logic have all conspired to give prior philosophies of mathematics (including Hegel's) the untimely appearance of naïveté. The common view was expressed (...) by Bertrand Russell: -/- The great [mathematicians] of the seventeenth and eighteenth centuries were so much impressed by the results of their new methods that they did not trouble to examine their foundations. Although their arguments were fallacious, a special Providence saw to it that their conclusions were more or less true. Hegel fastened upon the obscurities in the foundations of mathematics, turned them into dialectical contradictions, and resolved them by nonsensical syntheses. . . .The resulting puzzles [of mathematics] were all cleared up during the nineteenth century, not by heroic philosophical doctrines such as that of Kant or that of Hegel, but by patient attention to detail (1956, 368–69). (shrink)

When considering the interactions between rhetoric and argumentation, readers of this journal will no doubt be reminded of the seminal work of Henry W. Johnstone Jr. (1959; 1978) who gathered both concerns together in ways that were designed to engage philosophers and persuade them of the intellectual seriousness of both enterprises. He was, of course, a principal force among those who brought Chaïm Perelman’s work to the attention of audiences in North America, and he himself entered into deep and fruitful (...) dialogues with Perelman by way of reviewing the value that rhetoric brought to argumentation and logic, as well as to philosophy generally. His interest in philosophical argumentation prompted an early .. (shrink)

We attribute three major insights to Hegel: first, an understanding of the real numbers as the paradigmatic kind of number ; second, a recognition that a quantitative relation has three elements, which is embedded in his conception of measure; and third, a recognition of the phenomenon of divergence of measures such as in second-order or continuous phase transitions in which correlation length diverges. For ease of exposition, we will refer to these three insights as the R First Theory, Tripartite Relations, (...) and Divergence of Measures. Given the constraints of space, we emphasize the first and the third in this paper. (shrink)

The lantibiotics are a rapidly expanding group of biologically active peptides produced by a variety of Gram‐positive bacteria, and are so‐called because of their content of the thioether amino acids lanthionine and β‐methyllanthionine. These amino acids, and indeed a number of other unusual amino acids found in the lantibiotics, arise following post‐translational modification of a ribosomally synthesised precursor peptide. A number of genes involved in the biosynthesis of these highly modified peptides have been identified, including genes encoding the precursor peptide, (...) enzymes responsible for specific amino acid modifications, proteases able to remove the leader peptide, ABC‐superfamily transport proteins involved in lantibiotic translocation, regulatory proteins controlling lantibiotic biosynthesis and proteins that protect the producing strain from the action of its own lantibiotic. Analysis of these genes and their products is allowing greater understanding of the complex mechanism(s) of the biosynthesis of these unique peptides. (shrink)

Culturally different connotations of basic concepts challenge the comparative study of religion. Do persons in Germany or in the United States refer to the same concepts when talking about ‘spirituality’ and ‘religion’? Does it make a difference how they identify themselves? The Bielefeld-Chattanooga Cross-Cultural Study on ‘Spirituality’ includes a semantic differential approach for the comparison of self-identified “neither religious nor spiritual”, “religious”, and “spiritual” persons regarding semantic attributes attached to the concepts ‘religion’ and ‘spirituality’ in each research context. Results show (...) that ‘spirituality’ is used as a broader concept than ‘religion’. Regarding religion, semantics attributed by self-identified religious persons differ significantly from those of the spiritual persons. The ‘spiritual’ and the ‘religious’ groups agree on semantics attributed to spirituality but differ from the ‘neither spiritual nor religious’ group. Qualifications of differences and agreements become visible from the comparison between the United States and Germany. It is argued for the semantically sensitive study of culturally situated ‘spiritualities’. (shrink)

In this book, Christopher Peacocke proposes a general theory about what it is for a thinker to be entitled to form a given belief. This theory is distinctively rationalist: that is, it gives a large role to the a priori, while insisting that the propositions or contents that can be known a priori are not in any way “true in virtue of meaning” (and without in any other way denigrating these propositions as “trivial”, or as propositions that “tell us (...) nothing about the world”, or the like). Peacocke then applies this theory to several classical problems in epistemology — to the problem of how our sensory experiences can entitle us to form beliefs about the external world, to the problem of induction, and to the problem of what entitles us to form moral beliefs. (shrink)

A message appears on the moon. It is legible from Earth, and almost no one knows how it was created. Markus West leads the government’s investigation to find the creator. -/- The message is simple and familiar. But those three words, written in blazing crimson letters on the lunar surface, will foster the strangest revolution humankind has ever endured and make Markus West wish he was never involved. -/- The message is ‘Drink Diet Coke.’ -/- When Coca-Cola denies responsibility, global (...) annoyance becomes indignation. And when his investigation confirms Coca-Cola’s innocence, Markus West becomes one of the most hated men on Earth. -/- Later, five miles above the White House, a cylinder is discovered floating in the night. It is 400 feet tall, 250 feet in diameter, and exactly resembles a can of Campbell’s Chicken Noodle Soup. Nearly everyone thinks the cylinder is a promotional stunt gone wrong, just like the lunar advertisement. And this is exactly what the alien in the cylinder wants people to think. -/- Ralph, an eccentric extraterrestrial who’s been hiding on the moon, needs Markus’s help to personally deliver a dark warning to the White House. Ralph has a big heart, a fetish for Andy Warhol, and a dangerous plan to save the world. (shrink)

This book is a collection of secondary essays on America's most important philosophic thinkers—statesmen, judges, writers, educators, and activists—from the colonial period to the present. Each essay is a comprehensive introduction to the thought of a noted American on the fundamental meaning of the American regime.

Recovering Reason: Essays in Honor of Thomas L. Pangle is a collection of essays composed by students and friends of Thomas L. Pangle to honor his seminal work and outstanding guidance in the study of political philosophy. These essays examine both Socrates' and modern political philosophers' attempts to answer the question of the right life for human beings, as those attempts are introduced and elaborated in the work of thinkers from Homer and Thucydides to Nietzsche and Charles Taylor.

Responding to volatile criticisms frequently leveled at Leo Strauss and those he influenced, the prominent contributors to this volume demonstrate the profound influence that Strauss and his students have exerted on American liberal democracy and contemporary political thought. By stressing the enduring vitality of classic books and by articulating the theoretical and practical flaws of relativism and historicism, the contributors argue that Strauss and the Straussians have identified fundamental crises of modernity and liberal democracy.

In lieu of an abstract, here is a brief excerpt of the content:694 BOOK REVIEWS Exercises in the Work of HUvB," Antonio Sicari writes on "Theology and Holiness," and Georges Chantraine writes on the relationship of "Exegesis and Contemplation." Missing from Henrici's account of Balthasar's philosophical presup· positions, as well as from the other contributions, are further sugges· tions for exploring possible relationships with some of the current con· cerns in North America like the hermeneutical debates or those surrounding other (...) methodological issues. Much work is still needed in this area, especially a more thorough encounter between the position of Balthasar and those of Karl Rahner, Bernard Lonergan, and Paul Ricoeur, to name but a few of the dominant figures in North American theological circles. Schindler's volume is highly to be praised as an invaluable introduction to the work of one of the giants of our century. Let us hope that more such studies will be forthcoming. Concordia University Montreal, Quebec CHRISTOPHE PoTWOROWSKI The Anthropological Character of Theology: Conditioning Theological Understanding. By DAVID A. PAILIN. New York: Cambridge Uni· versity Press, 1990. Pp. 300. $54.95 (cloth). That the discipline of theology is an activity of human beings whereby even in the most pronounced theologies of revelation the " creaturely form" of theology is acknowledged is not a matter of dispute. What is debated is the extent to which this Barthian rendering of the anthropological moment of theology " conditions " our theological understanding. It is in the interests of sorting this out that David Pailin, Reader in the Philosophy of Religion at the University of Manchester in England, devotes this volume. The result is a rather systematic study in which the author explores the various angles where one can register theology's human dimension-from basic theistic claims to doctrinal formulations-while simultaneously justifying the integrity of theological inquiry in philosophical perspective. Indeed, throughout, it is the hand of a philosopher of religion that is at work, synthesizing and categorizing the contemporary theological landscape and carving out the true subject matter of theology, namely, that which is "ontologically, valuatively and rationally ultimate" (p. 4). The book is best read with an eye to each of these poles. On the one hand, the ostensible project is to examine, evaluate, and clearly affirm the human character of the theological enterprise. Simply BOOK REVIEWS 695 acknowledging the theological identification of human being, ergo the theologian, as a creature addressed by the divine word is inadequate. Even if this should require the practitioner to engage in a " laborious movement from one partial human insight to another" (Karl Barth, Church Dogmatics, I, 1, p. 14), it does not give due recognition to the formative influence exercised by the theologian's fallible and culturally specific situation in life. These include language, conceptual perspective, metaphysical commitments, social location, and religious experience. On the other hand, Pailin is mindful that attention to theology's anthropological character and his methodological accentuation of it is in danger of yielding to the reductionist charge that religion is a complex of human projection and anthropomorphic description. In response Pailin consistently argues the case for the justifiability of religious belief, theistic claims, and theological predication. In this respect his work is not only descriptive of what theologians are doing but it attempts a revisionary intervention in the realms of philosophical and systematic theology. Classical theistic renditions of the divine attributes are subjected to critical scrutiny, e.g., divine impassibility and its relationship to divine love, and traditional interpretations of Christian doctrines are relativized by their cultural context, e.g., Anselm's theory of atonement. His own constructive subtext betrays a clear preference for neo-classical process theology and its conceptualization of God's relationship to the world and history. The key issue that governs Pailin's view of the integrity and limits of theological understanding revolves around the relationship between formal and material predication. What we mean by God and what we say about God are inextricably bound up with our speculative efforts to understand the nature of ultimate reality. The theologian and the metaphysician are in pursuit of similar quests with the proviso that the farmer's judgments are ensconced within a religious perspective. This does not exempt theological judgments from being rationally... (shrink)

Ralph Johnson's Manifest Rationality (2000) is a major contribution to the field of informal logic, but the concept of argument that is central to its project suffers from a tension between the components that comprise it. This paper explores and addresses that tension by examining the implications of each of five aspects of the definition of ‘argument’.

Ellis (philosophy, Claark Atlanta U.) describes a number of different kindsf abnormalities that result from the detrimental effects of narcissism onhe ability to love. Developing the notion of a culture of narcissism firstroposed by Christopher Lasch, he presents a theory of the role played byove in human attempts to grapple with ontologica.

In this essay, I engage in an interpretive and critical analysis of Emerson’s The American Scholar (1837) essay wherein he states, “Our day of dependence, our longstanding apprenticeship to the learning of other lands, draws to a close.” I assert that the educational philosophy Emerson posits in this essay on how to educate the new American intellectual of his time, which includes curricular engagement with nature, books, action, and the development of the human traits Emerson characterized as “man thinking,” continues (...) to be relevant for informing contemporary forms of liberal learning curricula; indeed, some of these curricula can represent a Transcendentalist response to the decaying effects of neo-liberal economic interests, anti-intellectual impulses, and the neglect of the perennial idea of learning for its own sake. I contemporize and critique Emerson’s ideas explored in The American Scholar by including the work of two philosophers namely Murray Miles and Iris Murdoch; and, Emerson and Transcendentalism scholars including Barbara Packer and Robert D. Richardson Jr. and others provide contextual insights about The American Scholar address’s implications for achieving self-reliance and a more autonomous creative impulse initiated through the liberal arts tradition, with special attention to the essential literary works of humanity. (shrink)

We point out how some Christian-Muslim comparative philosophies of religion may be enhanced with certain translations or interpretations of Christianity: a modalist view of the trinity and a high Christology. While perhaps of only limited significance, we argue in more detail that a comparison of two leading philosophers, one Islamic, the other Christian, can bring to light a shared philosophy of innate ideas or nativism, grounding moral and theological views of goodness and the divine.

On Humour and the Comic in the Hebrew Bible. Edited by Y. T. Radday and A. Brenner.The Trouble With Kings: The Composition of rhe Book of Kings in the Deuteronomistic History. By Steven L. McKenzie.Sacred Space: An Approach to the Zheology of the Epistle to the Hebrews. By Marie E. Isaacs.Fourth Ezra: A Commentary on the Book of Fourth Ezra. By Michael Edward StonePaul the Convert: iShe Apostolate and Apostasy of Saul the Pharisee. By Alan F. Segal.Creative Biblical Exegesis: Christian (...) and Jewish Hermeneutics through the Centuries. Edited by Benjamin Uffenheimer and Henning Graf Reventlow.The Hope of the Early Church: A Handbook of Patristic Escharology. By Brian E. Daley.The Emergence of the Laity in the Early Church. By Alexandre Faivre, translated by David Smith.Pastoral Life and Practice in the Early Church. By Carl A. Volz.The Making of the Creeds. By Frances Young.La correzione fratenia in s. Agosrino. By Agostino Clerici.Beaup and Revelation in the Thought of St Augustine. By Carol Harrison.Grace, Politics and Desire. Edited by Hugo Meynell.Boerhius and Aquinas. By Ralph McInerny.The Weight of Glory. A Vision and Practice for Christian Faith: The Future of Liberal Theology. Edited by D. W. Hardy and P. H. Sedgwick.Atonenrent and Incarnation. By Vernon White.Tragic Method and Tragic Theology: Evil in Contemporary Drama and Religious Thought. By L. D. Bouchard.Parmenides of Elea, Fragments: A Text and Translation, with an Introduction. By David Gallop.Language, Thought and Falsehood in Ancient Greek Philosophy. By Nicholas Denyer.Weakness of the Will. By Justin Gosling.Knowledge and the Sciences in Medieval Philosophy. Vol. I, edited by Monica Asztalos, John E. Murdoch and Ilkka Niiniluoto.Episcopal Power and Norenrine Sociev. 1000–1320. By George W. Dameron.Matins, Lauds and Vespers for St David's Day. By Owain Tudor Edwards.More's ‘Utopia’. By Dominic Baker‐Smith.Frontiers of Heresy: The Spanish Inquisitionfrom the Basque Lands to Sicily. By William Monter.Inquisition and Society in the Kingdom of Valencia, 1478–1834, By Stephen Haliczer.The Fear of Hell: Images of Damnation and Salvation in Early Modern Europe. By Piero Camporesi, translated by Lucinda Byatt.Lucrecia's Dreams: Politics and Prophecy in Sixteenth‐Centun Spain. By Richard L. Kagan.Heresy and Mysticism in Sixteenth‐Century Spain: The Alumbrados. By Alastair Hamilton.Japan's Encounter with Christianiry: The Catholic Mission in Pre‐Modern Japan. By Neil S. Fujita.Galileo, Bellannine and the Bible. By Richard J.Augustine Baker's Inner Light: A Study in English Recusant Spirituality. By James Gaffney.The Prorestarit Evaqelical Awakening. By W. R. Ward.The Study of Anglicanism. Edited by Stephen Sykes and John Booty.The Anglican Tradition: A Handbook of Sources. Edited by G. R. Evans and J. Robert Wright.The Restoration Church of England, 1646‐1689. By John Spurr.Awash in a Sea of Faith: Christianizing the American People. By Jon Butler.A Woman Styled Bold: The Life of Cornelia Connelly, 1809–1879. By Radegunde Flaxman.Cane Ridge: America's Pentecost. By Paul K. Conkin.Revivalism and Social Change: Christianio, Nation Building and the Market in the Nineteenth‐Century United States. By George M. Thomas.Church and State: The English Experience. By Adrian Hastings.Evelyn Underhill: Artist of the Infinite Life. By Dana Greene.Northern Ireland: Fairh and Faction. By Maurice Irvine.The Tragedy of Belief: Division, Politics, arid Religion in Ireland. By John Fulton.Shattered Vows: Exodus from the Priesthood. By David Rice.Making Saints: Inside the Vatican: Who Become Saints, Who Do Not, and Why. By Kenneth L. Woodward.Ecclesiae Memoria: Miscellanea in onorr del R. P. Josef Metzler, O. M. I. Edited by Willi Henkel. (shrink)

In this paper, I respond to papers on my Manifest Rationality (2000) by Leo Groarke, Hans Hansen, David Hitchcock, and Christopher Tindale presented at the meetings of the Ontario Philosophical Society, October 2000. From the many useful challenges they have directed at my position, I have chosen to focus on two. The dominant issue raised by their papers concerns my definition of argument, and particularly problems with the idea of a dialectical tier. I have selected that as the first (...) strand. Second, several have raised questions that deal with the relationship between logic, rhetoric and dialectic. That is the second strand. (shrink)

The ritual handling of serpents remains an unnoticed cultural form for the explanatory aims and theoretical insights desired by cognitive scientists of religion. In the current article, we introduce the Hood and Williams archives at The University of Tennessee at Chattanooga that contains data culled from Hood’s 40-plus year career of studying serpent handlers. The archives contain hundreds of hours of interviews and recordings of speaking in tongues, handling fire, drinking poison, and taking up serpents by different congregants and congregations. (...) The archive remains a rich but untapped source of data for building, testing, and refining cognitive theories of ritual in general, and serpent handling in specific. We connect Hood’s work to current cognitive theories and engage critically with research on the social functions of ritual. Finally, we discuss several further reasons to pay more attention to SHS communities and practices in cognitive theories of ritual. (shrink)

Book reviewed in this article: Homosexuality and American Psychiatry. By Ronald Bayer.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 149 temporary, might he an eyeopener to young Thomists who know so little about his work. In the meantime, however, in this English version of The Eyes of Faith a primary source of first importance has come our way. Catholic libraries should definitely have it on hand for philosophers and theologians to consult. Fordham University Bronx, New York GERALD A. McCooL, S.J. The Phuosophy of Thomas Aquinas: (...) Introductory Readings. Edited by CHRISTOPHER MARTIN. New York: Routledge, Chapman & Hall, 1988. Pp. 202. $57.50 (cloth); $18.95 (paper). One has a difficult time finding a wholly satisfactory collection of writings from Thomas Aquinas in a single volume. In different ways, the well-known collections of Mary Clark, Robert Goodwin, Thomas Gilby, Vernon Bourke, and Anton Pegis have their merits, hut they have their defects too-one of which is that they all came out twenty to forty years ago. Christopher Martin has recently produced a new collection of readings, and his selection is much different. Add to this that many of the texts in his work are rare or nonexistent in translation, and one begins to see why it is delightful to see this work appear. Christopher Martin has gathered a number of philosophical texts from Aquinas for those who have already cut their teeth in philosophy. (Hence, the uninitiated to philosophy will find things here hard going.) Texts were selected principally with an eye to interesting those students who are most familiar with philosophy in the analytic tradition. They are often unacquainted with theology and at a loss as to how to sort out Thomas's philosophical claims from his theological claims. The aim was to produce a volume which would help such students read Thomas fruitfully and show them that Thomas has many genuine philosophical insights. To this end, texts were chosen that presupposed no, or a minimal, understanding of theology. Not every side of Thomas's philosophical thought is reflected in this work, hut a number of important sides of it are, and an idea of the breadth of it comes through. The format of this work is something like that of Ralph Mclnerny's recent A First Glance at St. Thomas Aquinas. Each chapter begins with an essay that is closely tied to a Thomistic text or two given at the end of the chapter. In Martin's work, however, the emphasis lies more on the itexts than on the expository essays. Apart from the introduction, the 150 BOOK REVIEWS book is divided into five chapters: Aquinas on Logic; Aquinas on Metaphysics; Aquinas on God; Aquinas on Truth, Knowledge and the Mind; and Aquinas on Ethics. The chapters by design follow the major divisions and order of Anthony Kenny's Aquinas: A Collection of Critical Essays. The essays which begin each chapter and introduce the texts that follow are solid pieces. They make many references to Thomas's depend· ence on Aristotle and to parallels between Thomas's handling of a problem and recent discussions of the same. They also give guidance in reading the Thomistic texts and explain what is difficult in the doctrine found in the texts. Throughout these essays, the influence of Peter Geach's writings is evident (especially God and the Soul and Three Philosophers). At times it is just an example or the choice of a term, and at other times it is something more substantial. Though Martin's essays are quite accurate and helpful, a reader can find things to quibble with. Thomas's distinction, for example, between id a quo nomen imponitur ad significandum and id ad quod nomen imponitur ad significandum does not seem, as Martin suggests, to be Frege's distinction between sense and reference or Kripke's distinction between the reference of a name and the fixing of a reference. Rather, Thomas seems to be distinguishing more the etymology of a name from its meaning. Again, it will not do to say that the principle of individuation for individuals of the same kind is " distinct lumps of matter " and that the lumpiness of matter in turn is responsible for the individuation of forms. The " lumpiness " of matter is itself a formal feature. Thomas's teaching... (shrink)

Can we understand what makes someone the same person without understanding what it is to be a person? Prereflectively we might not think so, but philosophers often accord these questions separate treatments, with personal-identity theorists claiming the first question and free-will theorists the second. Yet much of what is of interest to a person—the possibility of survival over time, compensation for past hardships, concern for future projects, or moral responsibility—is not obviously intelligible from the perspective of either question alone. Marya (...) Schechtman encourages us to adopt a more unified perspective. (shrink)

This important book is the first serious philosophical examination of the modern state. It inquires into the justification of this particular form of political society. It asks whether all states are 'nation-states', what are the alternative ways of organizing society, and which conditions make a state legitimate. The author concludes that, while states can be legitimate, they typically fail to have the powers that they claim. Many books analyze government and its functions but none focuses on the state as a (...) distinctive form of political organization or examines critically the claims states make for themselves. In filling this lacuna Christopher Morris has written a book that will command the attention of political philosophers, political scientists, legal theorists, and specialists in international relations. (shrink)

Leading contemporary argumentation theories such as those of Ralph Johnson, van Eemeren and Houtlosser, and Tindale, in their attempt to address rhetoric, tend to define rhetorical argumentation with reference to (a) the rhetorical arguer’s goal (to persuade effectively), and (b) the means he employs to do so. However, a central strand in the rhetorical tradition itself, led by Aristotle, and arguably the dominant view, sees rhetorical argumentation as defined with reference to the domain of issues discussed. On that view, (...) the domain of rhetorical argumentation is centered on choice of action in the civic sphere, and the distinctive nature of issues in this domain is considered crucial. Hence, argumentation theories such as those discussed, insofar as they do not see rhetoric as defined by its distinctive domain, apply an understanding of rhetoric that is historically inadequate. It is further suggested that theories adopting this understanding of rhetoric risk ignoring important distinctive features of argumentation about action. (shrink)

Introduction by Ralph McInerny The essays in this volume, indebted in great part to Jacques Maritain and to other Neo-Thomists, represent a contribution to an understanding of beauty and the arts within the Aristotelian-Thomistic tradition. As such they constitute a different voice in present-day discussions on beauty and aesthetics, a voice which nonetheless shares with many of its contemporaries concern over questions such as the relationship between beauty and morality, public funding of the arts and their educational role, objective (...) and universal standards of what is beautiful. In the tradition in which the contributors of this volume reflect, beauty manifests itself in the order of the universe, an order that provides human reason with a window onto the transcendent. For Aristotle and Aquinas the natural order grounds both art and morality, and yet it is this very order which has been called into question by modern science and philosophy. Instead of pointing us to a suprahuman order, the beautiful then points to the order of human freedom and creativity. Reflection on the beautiful since the modern philosopher Immanuel Kant has thus often taken a subjectivistic turn. Because of the importance of beauty and art in human existence, in man's education and life as a moral and political being, an alternative should be sought to any reduction of the beautiful to a purely subjective experience or cultural construct. The Aristotelian-Thomistic tradition, in dialogue with modern and contemporary conceptions of the beautiful, provides us with just that alternative, and thus the essays herein represent a decisive step in the "journey for Thomistic aesthetics." THE CONTRIBUTORS: In addition to the editor, the contributors to the volume are: Brian J. Braman, Matthew Cuddeback, Christopher M. Cullen, S.J., Patrick Downey, Desmond J. FitzGerald, Donald Haggerty, Wayne H. Harter, Jeanne M. Heffernan, Thomas S. Hibbs, Gregory J. Kerr, Joseph W. Koterski, S.J., Daniel McInerny, Ralph McInerny, James P. Mesa, John F. Morris, Ralph Nelson, Katherine Anne Osenga, Carrie Rehak, Stephen Schloesser, S.J., Francis Slade, John G. Trapani, Jr., and Henk E. S. Woldring. ABOUT THE EDITOR: Alice Ramos is associate professor of philosophy at St. John's University. (shrink)

Perhaps we should change our focus from constitutionalized practices of democracy to democratized practices of constitutionalism. Dworkin and Perry both seek to respond to democratic objections to judicial review by relying on a theory of the legitimacy constraints of democracy itself. According to this view, on some matters, legitimate democracy requires getting the right moral answers. Thus democratic processes must be constitutionalized to ensure such right outcomes on fundamental moral matters. To the extent that judges are better positioned to engage (...) in principled moral reasoning, the arguments continue, we ought to entrust them with ensuring the constitutionalized legitimacy conditions of democracy. I argued that this latter institutional move, however, threatened to simply revive the paternalist worries forcefully articulated by Learned Hand. Waldron’s rights-based objection to rightsbased judicial review, although not dispositive, provided further warning of the moral costs of treating fellow citizens as incapable of reasoning together about the content and proper scope of the legal rights required for democracy. An alternative strategy for justifying judicial review that this chapter investigates is to understand a constitution itself as a product of true democracy, of real popular sovereignty. It is then up to the people, exercising their constituent power at the level of a constitutional assembly, to decide what particular institutional arrangements will best carry forward their collective ideals and decisions. The specific character and structure of those arrangements—whether they are populist or elitist, deliberative or aggregative, sensitive or insulated, electorally accountable or politically independent, and so on—is then a secondary matter. What is central is that the constitutional arrangements the people decide on are, first and foremost, democratically legitimated by the fact that they are the result of authentic popular sovereignty.. (shrink)

Heidegger's connection with Nazism is well known and has been exhaustively debated. But we need to understand better why Heidegger believed National Socialism to be the best cure for the ills of modern society. In this book Christopher Rickey examines the internal logic of Heidegger's ideas to explain how they led him to become a powerful critic of liberalism and a Nazi supporter. Key to Rickey's interpretation is the radically antinomian conception of religiosity he finds at the core of (...) Heidegger's challenge to modernity. Heidegger responds to the crisis of modernity with a philosophy attuned to the fundamental need for humans to live with the proper stance toward the divine. Inspired by Lutheran and mystical theology, Heidegger outlines an essentially religious conception of authentic human being. Like his radical Lutheran forerunners, Heidegger politicizes the radical strains of Luther's theology to create a potent revolutionary brew: the revolution of the saints. Rickey traces out the ways in which these currents fundamentally shape Heidegger's thought: the Lutheran background to his critique of modern science and the technological rationality it spawns; his transformation of Aristotle's prudential conception of practical wisdom into the total revelation of being that lays the basis for revolutionary political action; and his mystical and sectarian understanding of authentic community. Rickey shows how this political-theological vision forms the basis of Heidegger's concrete political action, and concludes with an analysis of the fundamental problems this vision poses to our political thinking today. (shrink)

This is a conversation held at the book launch for Christopher Insole’s Kant and the Divine: From Contemplation to the Moral Law (Oxford: Oxford University Press, 2020), hosted jointly, in November 2020, by the Centre for Catholic Studies, Durham University, and the Australian Catholic University. The conversation covers the claim made by Insole that Kant believes in God, but is not a Christian, the way in which reason itself is divine for Kant, and the suggestion that reading Kant can (...) open up new possibilities for dialogue between Christian thinkers and contemporary forms of secular religiosity. (shrink)

Optimistic predictions that genetic and genomic testing will provide health benefits have been tempered by the concern that individuals who receive their results may experience negative psychosocial outcomes. This potential ethical and clinical concern has prompted extensive conversations between policy‐makers, health researchers, ethicists, and the general public. Fortunately, the psychosocial consequences of such testing are subject to empirical investigation, and over the past quarter century, research that clarifies some of the types, likelihood, and severity of potential harms from learning the (...) results of the testing has accumulated. I aim to provide an overview of the findings of this research by looking at selected systematic reviews. This will convey the gist of the literature’s quality and coverage, reveal gaps in existing knowledge, and highlight promising areas for future scholarship. (shrink)

An underlying assumption of default-interventionist dual-process theory (DI-DPT) of reasoning is that humans tend to act as cognitive misers. Although miserly cognitive processing occurs when indiv...

This special issue of _boundary 2_ revisits the 1960s through a global and multidisciplinary lens. It treats the decade as a global historical event, comprising decolonization, liberation, revolution, and movements against various establishments. Engaging questions of history and temporality, this issue illustrates that continued exploration and consideration of the 1960s around the world are crucial to a critical engagement with the present. Contributors to this issue represent a wide range of disciplines, from Latin American studies and sociology to political theory (...) and literary criticism. They bring a global perspective to the social and political legacy of the 1960s, touching on the Caribbean, Latin America, the former USSR, China, and France, as well as the United States. One contributor presents a reexamination of Latin American armed struggles in the 1960s that foregrounds the relatively positive influence of these struggles on present-day Latin American society and politics. Another contributor translates a seminal essay on José Martí written by one of Cuba’s foremost intellectuals in the mid-1960s, when the course of the Cuban revolution was still uncertain. Yet another contributor considers the forces that have sought to neutralize the struggles and negate the gains of the African American liberation movement in the 1960s American South. _Contributors_. John Beverley, Anthony Bogues, Christopher Connery, Roberto Fernández Retamar, Wlad Godzich, Boris Kagarlitsky, Nina Power, Hortense Spillers, Silvia D. Spitta, Alberto Toscano. (shrink)

Despite the emphasis on moral intuition in the research literature, little attention has been given to the ways in which moral intuition can be educated within management settings (Dane & Pratt 2007). In this paper, I discuss an experiential learning approach that links Robin Hogarth’s (2001, 2008) work on the learning of intuition with Mary Gentile’s (2010) educational program on values-based leadership, Giving Voice To Values (GVV). Building on Hogarth’s proposal that intuitions are primarily acquired and thus shaped by our (...) experiences, GVV offers a pedagogical framework for reflective, experiential learning. Specific attention is given to the themes of learning environments, how these structures shape intuitions, and how students can identify these structures using the GVV emphasis on examination of past experiences. (shrink)