"Economic Justice in an Unfair World" is a stimulating, well-researched book combining economic analysis, political philosophy, and contemporary policy, all focused on one key question: What does one mean by economic justice in a world cut through by inequalities of income, bargaining power, and human poverty?

As of 2007 the world economy has been caught in the worst crisis since the 1930s. Yet after two years of only partly successful efforts to mobilize and coordinate global action of financial control and stimulus, ending with the G-20 meeting of March 2009, responsibility for corrective economic initiatives has essentially been left to individual countries, supported by the International Monetary Fund (IMF) and the European Union (EU). Moreover, such support has been usually conditional on countries following financial policies of (...) tough austerity. The United States took some actions to stimulate its economy, but by many accounts these were insufficient. Most of Europe has not even attempted stimulus measures and has been in a period of economic stagnation, with falling real incomes among the poorest parts of the population. Although some signs of “recovery” have been heralded in 2013 and 2014, growth has mostly been measured from a lower base. There is little evidence of broad-based economic recovery, let alone improvements in the situation of the poor or even of the middle-income groups. (shrink)

Early in the first volume of his Ideen zu einer reinen Phiinomeno logie und phiinomenologischen Philosophie, Edmund Husserl stated concisely the significance and scope of the problem with which this present study is concerned. When we reflect on how it is that consciousness, which is itself absolute in relation to the world, can yet take on the character of transcendence, how it can become mundanized, We see straightaway that it can do that only by means of a certain participation in (...) transcendence in the first, originary sense, which is manifestly the transcendence of material Nature. Only by means of the experiential relation to the animate organism does consciousness become really human and animal (tierischen), and only thereby does it achieve a place in the space and in the time of Nature. l Consciousness can become "worldly" only by being embodied within the world as part of it. In so far as the world is material Nature, consciousness must partake of the transcendence of material Nature. That is to say, its transcendence is manifestly an embodiment in a material, corporeal body. Consciousness, thus, takes on the characteristic of being "here and now" (ecceity) by means of experiential (or, more accurately, its intentive) relation to that corporeal being which embodies it. Accordingly, that there is a world for consciousness is a conse quence in the first instance of its embodiment by 2 that corporeal body which is for it its own animate organism. (shrink)

The chapter addresses the problem of the socio-ecological transformation of industrialized societies determined by the ideology of growth. It points out that the knowledge of the impossibility of sustainable growth on a planet with finite resources has been available at least since the 1960s. However, economic policies, as well as organizational principles and imperatives of public and private institutions, have so far been formulated regarding the growth imperative. However, the concepts of the Anthropocene and Planetary boundaries formulated within the framework (...) of Earth System Sciences already precisely confirm the devastation of the planetary system on a scale that threatens the survival of civilization in its current geographical scope and complexity. Socio-ecological transformation thus appears as a necessary prerequisite for preserving the environmental conditions for the existence of organized human society. The concept of de-growth provides a theoretical basis for establishing societal boundaries, i.e. the total rate of resource consumption and the amount of waste and emissions that a society can produce to prevent planetary boundaries from being exceeded. However, as long as public policies continue to be subordinated to the imperative of growth and fictions about unlimited resources or the infinite capacity of the planetary system to absorb all forms of pollution, all so-called green policies or transformations will remain just rhetorical exercises, but more or less sophisticated forms of greenwashing. (shrink)

As Laudan and Fine show, and Boyd concedes, the attempt to infer the truth of scientific realism from the fact that it putatively provides the best explanation of the instrumental success of science is circular, since what is to be shown is precisely the legitimacy of such abductive inferences. Hacking's "experimental argument for scientific realism about entities" is one of the few arguments for scientific realism that purports to avoid this circularity. We argue that Hacking's argument is as dependent on (...) inference to the best explanation (IBE), and therefore as weak, as the other realist arguments. (shrink)

Frege's intention in section 31 of Grundgesetze is to show that every well-formed expression in his formal system denotes. But it has been obscure why he wants to do this and how he intends to do it. It is argued here that, in large part, Frege's purpose is to show that the smooth breathing, from which names of value-ranges are formed, denotes; that his proof that his other primitive expressions denote is sound and anticipates Tarski's theory of truth; and that (...) the proof that the smooth breathing denotes, while flawed, rests upon an idea now familiar from the completeness proof for first-order logic. The main work of the paper consists in defending a new understanding of the semantics Frege offers for the quantifiers: one which is objectual, but which does not make use of the notion of an assignment to a free variable. (shrink)

The past three decades have witnessed a sharp reduction in the rate of growth of public research funding, and sometimes an actual decline in its level. In many countries, this decline has been accompanied by substantial changes in the ways that such funding has been allocated and monitored. In addition, the institutions governing how research is directed and conducted underwent significant reforms. In this paper we examine how these changes have affected scientists’ research goals and practices by comparing the development (...) of three scientific innovations in four European countries, namely Germany, the Netherlands, Switzerland, and Sweden. We find that the increased number of actors exercising authority over research goals does not necessarily lead to a greater diversity of interests funding research. A narrowing of goals and frameworks is especially probable when the increasing importance of external project funding is combined with reductions in state financing of universities and public research institutes. Finally, the growing standardisation of project cycle times and resource packages across funding agencies and scientific communities make it more difficult for researchers to pursue projects that deviate from these norms, especially, if they challenge mainstream beliefs and assessment criteria. (shrink)

Buddhist intellectual discourse owes its development to a dynamic interplay between primary source materials and subsequent interpretation, yet scholarship on Indian Buddhism has long neglected to privilege one crucial series of texts. Commentaries on Buddhist scriptures, particularly the sutras, offer rich insights into the complex relationship between Buddhist intellectual practices and the norms that inform—and are informed by—them. Evaluating these commentaries in detail for the first time, Richard F. Nance revisits—and rewrites&mdashthe critical history of Buddhist thought, including its unique (...) conception of doctrinal transmission. Attributed to such luminaries as Nagarjuna, Vasubandhu, Dignaga, and Santideva, scriptural commentaries have long played an important role in the monastic and philosophical life of Indian Buddhism. Nance reads these texts against the social and cultural conditions of their making, establishing a solid historical basis for the interpretation of key beliefs and doctrines. He also underscores areas of contention, in which scholars debate what it means to speak for, and as, a Buddha. Throughout these texts, Buddhist commentators struggle to deduce and characterize the speech of Buddhas and teach others how to convey and interpret its meaning. At the same time, they demonstrate the fundamental dilemma of trying to speak on behalf of Buddhas. Nance also investigates the notion of "right speech" as articulated by Buddhist texts and follows ideas about teaching as imagined through the common figure of a Buddhist preacher. He notes the use of epistemological concepts in scriptural interpretation and the protocols guiding the composition of scriptural commentary, and provides translations of three commentarial guides to better clarify the normative assumptions organizing these works. (shrink)

This study examines the effect of a business ethics course on undergraduates’ attitudes toward the importance of corporate ethics and social responsibility, as measured by the PRESOR scale. It employs a survey approach, adopting a pretest/posttest methodology in the data collection. A total of 132 undergraduate students were surveyed over a period of four semesters during 2006 and 2007. To test the effects of individual personality characteristics and examine their potential interaction with ethical education, participants’ personal values and degree of (...) Machiavellianism were also assessed. The business ethics course resulted in significantly less support for the traditional “stockholder view” of business, providing backing for the inclusion of a stand-alone business ethics course in the business studies curriculum. In addition, among nonbusiness majors, the course resulted in significantly greater support for the “stakeholder view,” suggesting that it would be especially beneficial to open such a course to nonbusiness students. (shrink)

Several recent publications have questioned prevailing doctrines and offered new views on the antiquity of writing in early India and on the source and early development of the Indian scripts (Brāhmī and Kharoṣṭhī). Most of the new studies agree in assigning the origin of these scripts to a later period, i.e., the early Mauryan era (late fourth to mid third centuries B. C.), than has generally been done in the past, and in deriving them from prototypes in Semitic or Semitic-derived (...) scripts. The main works to be evaluated here are Oskar von Hinüber's Der Beginn der Schrift und frühe Schriftlichkeit in Indien and Harry Falk's Schrift im alten Indien: Ein Forschungsbericht mit Anmerkungen. Also discussed are two recent articles on similar topics, Gérard Fussman's "Les premiers systèmes d'écriture en Inde" and Kenneth R. Norman's "The Development of Writing in India and its Effect upon the Pāli Cannon," as well as some other relevant publications. The authority and significance of this new trend toward assigning a later date of origin for the Indian scripts is evaluated and placed in the context of broader historical and cultural issues. (shrink)

A notable achievement of T.M. Scanlon's What We Owe to Each Other is its sustained critique of welfarist consequentialism. Consequentialism is the doctrine that one morally ought always to do an act, of the alternatives, that brings about a state of affairs that is no less good than any other one could bring about. Welfarism is the view that what makes a state of affairs better or worse is some increasing function of the welfare for persons realized in it. I (...) shall argue that Scanlon’s critique, though containing much of interest, fails on its own terms. (shrink)

_The Structures of the Life-World _is the final focus of twenty-seven years of Alfred Schutz's labor, encompassing the fruits of his work between 1932 and his death in 1959. This book represents Schutz's seminal attempt to achieve a comprehensive grasp of the nature of social reality. Here he integrates his theory of relevance with his analysis of social structures. Thomas Luckmann, a former student of Schutz's, completed the manuscript for publication after Schutz's untimely death.

During the 1840s and the 1850s botanist Joseph Hooker developed distinct notions about the proper characteristics of a professional man of science. While he never articulated these ideas publicly as a coherent agenda, he did share his opinions openly in letters to family and colleagues; this private communication gives essential insight into his and his X-Club colleagues' public activities. The core aspiration of Hooker's professionalization was to consolidate men of science into a dutiful and centralized community dedicated to national well-being. (...) The nation in turn owed the scientific community for its ministration. When the government bestowed funds and status on men of science it was rewarding science -- not purchasing it. His proposed reforms were piecemeal, immediate, and above all practical. He harbored no taste for vast millenarian transformation, and rested his conception of scientific professionalism upon a respectable High Victorian foundation of patronage and pillars of duty, reciprocity, intimacy, and inequality. The process of professionalization he envisioned was as much shrewd compromise between existing interests as a vindication of principle. His power and prestige from the mid-1850s onward gave him considerable ability to carry out his reform program, although his general success did occasion some undesired consequences for the status of natural-history pursuits. (shrink)

Richard J. Arneson Word count 6932 Most people believe that partiality toward those near and dear to us is morally required. Parents ought to favor their own children over other people’s children, and friends ought to favor each other over strangers. Partiality toward extended kin, fellow clan members, co-nationals, neighbors, members of one’s own community, and other affiliates is often affirmed, though it is controversial or at least unclear just what sorts of social relationship generate obligations of partiality.

Understanding Elias -- Origins of Elias's synthesis -- Norbert Elias and Karl Mannheim -- The civilizing process : the structure of a classic -- Involved detachment : knowledge and self-knowledge in Elias -- The symbol theory : secular humanism as a research programme -- Concluding remarks : the fourth blow to man's narcissism.

Richard Bradley examines how archaeologists might study origin myths and the different ways in which prehistoric people recalled, recorded and reviewed their past.

The enterprise of state punishment requires the use of limited resources for which there are other competitors, such as national defense, market regulation, and social welfare. How resource-demanding retributive justice will turn out to be depends on how retributivists answer a series of questions concerning the theory’s structure. After elaborating these questions and the varieties of retributive justice that answers to them might generate, I consider the resource demands of retributive justice in the context of competing theories of distributive justice. (...) Various tensions and outright conflicts between the pursuit of retributive and distributive justice are then explored. (shrink)

Whether the word ‘passion’, as indicating the suffering or affection from without of a soul, is by now no more than a dead metaphor, surviving from an antique conception of the mind; whether, indeed, there is any way open to us of determining the passivity or otherwise of our inner life, apart, that is, from how it strikes us, from how we are prompted to describe it, are not questions that I can take up this evening. It is enough for (...) my purpose that for much of the time our feelings, our emotions, our inclinations are as fluctuating or as imperious as if they were not totally under our control. We are elated: we are dejected: we get angry, and then our anger gives place to a feeling of absurdity: we remain in love with someone who is lost to us but whom we cannot renounce: we are interested in something, and suddenly we are bored, or frightened that we will be bored: we see a stranger, someone who is nothing to us, who is poor or crippled, and we feel guilt: someone does something wrong or foolish, and we are unaccountably transported by laughter, by ‘sudden glory’ as Hobbes called it, knowing what it was about, and then, as unaccountably, we are thrown down. Man is, in Montaigne's famous phrase, une chose ondoyante, a creature of inner change and fickleness. (shrink)