This article explores the issue of rebuilding an organization’s reputation following an ethical scandal. We divide our discussion into four parts. First, we discuss the concept of reputation. We note its relevance to today’s organizations, offer several contemporary definitions along with highlighting its benefits and downsides. In the second section, we offer the work of anthropologist, Victor Turner, on social drama along with other views on organizational efforts to rebuild their reputation to include reputation management routines. In the third section, (...) Turner’s redressive actions are integrated with Edgar Schein’s leadership mechanisms for building or changing culture to provide further understanding of organizational efforts to rebuild reputation following ethical scandals. Finally, in the fourth section of the article, we extend the integration of the Turner and Schein work with single- and double-loop redressive actions for rebuilding reputation. (shrink)

Considers the effects of the browning of America on philosophical debates over race, racism, and social justice.

This essay is part of a dossier on Cristina Lafont's book Democracy without Shortcuts.

Amsterdam University Press is a leading publisher of academic books, journals and textbooks in the Humanities and Social Sciences. Our aim is to make current research available to scholars, students, innovators, and the general public. AUP stands for scholarly excellence, global presence, and engagement with the international academic community.

An exploration of the problems and methods of modern biology and their impact on man's changing view of science and himself.

Provides a broad overview of the structures, events and ideas in the world. Includes sections on physical and biological existence, God and religion, and the human condition"--Provided by publisher.

This book provides the reader with an introduction to important philosophical ideas of Jewish philosophers throughout history.

ABSTRACT During the middle decades of the twentieth century, American Catholic scientists experienced a sense of crisis owing to the paucity of scientific research performed either by individual Catholics or in Catholic institutions of higher learning. In 1953 the Rev. Patrick Yancey, S.J., the chairman of the biology department at a small Jesuit college and a member of the newly created National Science Board, led efforts to establish a national organization of Catholic scientists. Subsequently known as the Albertus Magnus Guild, (...) this organization attempted both to improve Catholics’ scientific performance and to refute the widely held notion among non‐Catholic Americans that Catholicism was inherently hostile to science. By reflecting on Yancey’s career as an educator and scientist and on the history of the guild, this article seeks to deepen our understanding of twentieth‐century Catholic science education and reveal the ways in which Catholic scientists approached the issues surrounding the interaction of science and religion. (shrink)

The Association for Core Texts and Courses asserts its commitment to coming together and speaking about the scientific, the political, and the artistic to live together in an enlightened fashion. ACTC's Tenth Annual Conference re-affirmed and re-examined the value of serious reading and discussion focused through core texts.

One can learn a great deal about the relative priorities in any moral theory by understanding how these priorities are conveyed in the perpetually vexing challenge of moral education. Rousseau and Kant are two thinkers whose distinctly modern retrieval of classical virtue was animated by overlapping yet diverging grievances with classical philosophy. One common enemy of Rousseauian and Kantian virtue found in classical thought is the moral vice of envy. This essay argues that whereas Rousseau chastises the vice of envy, (...) replacing it with the central virtue of pity, Kant redirects the vice of envy towards the more salutary virtue of magnanimity during adolescence and beneficence in the adult. The consideration of sympathy in its full moral and educational context in Kant-over and against Rousseau’s emphasis on pity as the central corrective to the vice of envy-underscores the extent of the differences between Rousseau and Kant on this issue. The common criticism of Rousseau and Kant on the problem of envy is animated by some common concerns, but their understandings of it as a problem require responses that are deceptively different in their substance. (shrink)

Logic is a central and highly useful part of philosophy. Its value is particularly evident when it comes to keeping our thinking about disjunctive probabilities clear. Because of the two meanings of “or”, logic can show how the likelihood of a disjunction being true can be determined quite easily. To gauge the chance that one of two or more exclusive alternatives is true, one need only sum up their respective likelihoods. And to know the chance that at least one of (...) two or more compatible alternatives is true, one simply has to figure the chance that it is false that all of them are false! (shrink)

Book reviewed in this article: Drawing the Line: Life, Death, and Ethical Choices in an American Hospital. By Samuel Gorovitz.

Of all the memorable, and influential, passages of the Phänomenologie des Geistes none are more famous or enjoyed greater attention than those sections devoted to the master-slave dialectic. It would seem almost inconceivable then that anything would be left to say concerning Hegel's martial struggle, the sheer number of illustrious scholars who have commented on this text bearing ample testimony to the probable redundancy of further comment. However, in actual fact, this is not the case. Indeed, it is probable that (...) Hegel is addressing and utilising not a theory of recognition but rather two quite distinct concepts of recognition. The appropriate passages are of course the master-slave section itself and the rather oblique references to the »confession« of one consciousness to another at the end of chapter six. Commentators have generally been in agreement that the master-slave section marks the beginning of Hegel's theory of recognition; that is, that the continuation of the treatment of recognition in chapter six marks a further development of the concept formulated in chapter four - a further development seemingly promised by Hegel himself - »With this, we already have before us the notion of spirit. What still lies ahead for consciousness is the experience of what spirit is«. However the preceding is interpreted, the reader is surely right to recognize that something has been »won«, the triumphalist language being repeated in the following »[it is] in the Notion of Spirit, that consciousness first finds its turning-point, where it leaves behind the colourful show of the sensuous here-and-now and the nightlike void of the supersensible beyond, and steps out into the spiritual daylight of the present«. However, this triumph may have been misunderstood. The theory of recognition referred to in the master-slave dialectic may have been a »turning-point«, a new beginning, but it was a new beginning that was soon realised to be a dead-end. The following will attempt to demonstrate that there is a quite radical discontinuity at the heart of the concept of recognition itself, a discontinuity that can be traced to its origins in the Fichtean system itself. For the master-slave dialectic is »Fichte's wake« - it is at once a celebration and a mourning for the first concept of recognition, the unworkability of which heralded a truly new beginning. That is, the concept of recognition outlined in the Einige Vorlesungen uber die Bestimmung des Gelehrten. The second concept of recognition, that of the Grundlage des Naturrechts cannot be reckoned a further development or emendation of the first concept, its quite peculiar status, and philosophical importance as a »spiritual concept«, precluding any such treatment. The latter concept may mark the birth of Hegelian or speculative idealism itself. It is the contention of the following that understanding this quite radical discontinuity will fashion a better understanding of the connection between transcendental and speculative philosophy, the point of transition or sublation. (shrink)