For all i ≥ 1, Ti+11 is not ∀Σb2-conservative over Ti1.

Sales professionals have been frequent targets of ethical criticism. This paper reports on a survey on ethics of sales professionals in South Africa. The results revealed salespeoples views on controversial sales practices that involve direct monetary consequences; on practices that adversely affect customers, employers and competitors; and on sales peoples sensitization of ethical issues. Stealing from a competitor at a trade show was viewed as the most unethical of the scenarios, while phone sabotage and lying to a customer were held (...) to be the next most unethical scenarios. Analysis of the results lead to a discussion of the implications for sales management. Ethical perceptions were affected by financial considerations. Marketing and Sales Managers will have to review their approach to training in sales ethics as well as how sales professionals implement the market driven approach. (shrink)

First published in 1946, History of Western Philosophy went on to become the best-selling philosophy book of the twentieth century. A dazzlingly ambitious project, it remains unchallenged to this day as the ultimate introduction to Western philosophy. Providing a sophisticated overview of the ideas that have perplexed people from time immemorial, it is 'long on wit, intelligence and curmudgeonly scepticism', as the New York Times noted, and it is this, coupled with the sheer brilliance of its scholarship, that has made (...) Russell's History of Western Philosophy one of the most important philosophical works of all time. (shrink)

You live your entire waking life immersed in your inner experiences – private phenomena created by you, just for you, your own way. Despite their intimacy and ubiquity, you probably do not know the characteristics of your own inner phenomena; neither does psychology or consciousness science. Investigating Pristine Inner Experience explores how to apprehend inner experience in high fidelity. This book will transform your view of your own inner experience, awaken you to experiential differences between people and thereby reframe your (...) thinking about psychology and consciousness science, which banned the study of inner experience for most of a century and yet continued to recognize its fundamental importance. The author, a pioneer in using beepers to explore inner experience, draws on his 35 years of studies to provide fascinating and provocative views of everyday inner experience and experience in bulimia, adolescence, the elderly, schizophrenia, Tourette's syndrome, virtuosity and more. (shrink)

The Non-Identity Problem is the problem of explaining the apparent wrongness of a decision that does not harm people, especially since some of the people affected by the decision would not exist at all were it not for the decision. One approach to this problem, in the context of reproductive decisions, is to focus on wronging, rather than harming, one's offspring. But a Non-Person Problem emerges for any view that claims (1) that only persons can be wronged and (2) that (...) the person-making properties allow for there to be human non-persons. Consider an individual human organism that is prevented from ever possessing the person-making properties. On person-only accounts of the victims of wronging, this organism cannot be wronged by anyone. Hence even individuals whose decisions prevent it from ever possessing the person-making properties cannot wrong it. But this is counter-intuitive. We can think of examples where a human organism is wronged by precisely those decisions that prevent it from possessing the person-making properties. The best solution to this problem, in the case where the person-making property is rational self-governance in pursuit of a meaningful life, is to adjust the concept of a person so that it refers, not merely to those with the immediate capacity for rational self-governance in pursuit of a meaningful life, but also to those with a higher-order capacity for such self-governance. Any solution to the Non-Identity Problem that focuses on wronging rather than harming should incorporate this sort of solution to the Non-Person Problem. (shrink)

ABSTRACT Massimo Reichlin, in an earlier article in this journal, defended a version of the ‘argument from potential’ (AFP), which concludes that the human embryo should be protected from the moment of conception. But R. Alta Charo, in her essay entitled ‘Every Cell is Sacred: Logical Consequences of the Argument from Potential in the Age of Cloning’, claims that versions of the AFP like Reichlin’s are vulnerable to a rather embarrassing problem: with the advent of human cloning, such versions of (...) the AFP entail that every somatic cell in the human body ought to be protected. Since this entailment is clearly absurd, Charo argues, these versions of the AFP should be rejected. I argue that the reasons Charo cites for believing in this entailment are inconclusive. For example, the four reasons she gives for doubting any differences between the nature of skin cells and zygotes are ultimately unconvincing. Against Charo, I maintain that there is a relevant distinction between the sort of potential possessed by the somatic cell and the sort of potential possessed by the early human embryo. Since only the latter sort of potential falls within the scope of the AFP, the alleged absurd entailment Charo invites us to consider is no entailment at all. Hence the AFP cannot be rejected on the grounds Charo advances. Even in an age of cloning, the claim that some cells are ‘sacred’ because of their potential does not entail the claim that every cell is sacred. (shrink)

Fried and Kollár constructed a fully faithful functor from the category of graphs to the category of fields. We give a new construction of such a functor and use it to resolve a longstanding open problem in computable model theory, by showing that for every nontrivial countable structure${\cal S}$, there exists a countable field${\cal F}$of arbitrary characteristic with the same essential computable-model-theoretic properties as${\cal S}$. Along the way, we develop a new “computable category theory”, and prove that our functor and (...) its partially defined inverse are computable functors. (shrink)

This chapter contains sections titled: Participatory Democracy Social Capital and Participatory Democracy Ideal Theory Deliberative Democracy Audience Democracy Corporate Democracy Normative Claims for Democracy Concluding Remarks Notes References.

Despite the emergence of corporate social responsibility, the impact of CSR efforts on customer relationships remains decidedly unclear. Moreover, previous studies have examined CSR in cross-sectional, experimental, and/or artificial settings. Through field survey data collected at both the beginning (n = 750) and conclusion (n = 469) of the 2007-2008 NBA season, the authors investigate linkages between customers' perceptions of the CSR performance of an NBA team and the strength of their relationship with this same organization. With all respondents of (...) the latter survey participating in both samples, the authors assess how CSR performance impacts customer relationships over time. The findings show how a firm that engages in CSR initiatives may reap rewards by building trusting and committed customer relationships which, in turn, help forge desirable customer behaviors. The results also demonstrate how CSR's influence strengthens over the course of the tested business cycle, thus yielding revealing insights to academics and practitioners when it comes to understanding the real-world impact of CSR performance for strengthening customer relationships. (shrink)

Any workable ideal of deliberative democracy that includes elections will need modern democracy's ever-present ally, parties. Since the primary function of parties is to win office rather than to reflect on public questions, parties are potential problems for the deliberative enterprise. They are more at home in aggregative models of democracy than in deliberative models. While deliberative democracy will need its moments of aggregation—and therefore, must have parties—partisans as they actually arise in the political world possess traits that undermine the (...) deliberative ideal. If partisans of partisanship are to be unembarrassed by (or are to correct) these defects, even workable ideals of deliberative democracy need to stand at some distance from the partisan imperative. (shrink)

We use the Low Basis Theorem of Jockusch and Soare to show that all computable algebraic fields are d-computably categorical for a particular Turing degree d with d' = θ", but that not all such fields are 0'-computably categorical. We also prove related results about algebraic fields with splitting algorithms, and fields of finite transcendence degree over ℚ.

In De Interpretatione 6-9, Aristotle considers three logical principles: the principle of bivalence, the law of excluded middle, and the rule of contradictory pairs (according to which of any contradictory pair of statements, exactly one is true and the other false). Surprisingly, Aristotle accepts none of these without qualification. I offer a coherent interpretation of these chapters as a whole, while focusing special attention on two sorts of statements that are of particular interest to Aristotle: universal statements not made universally (...) and future particular statements. With respect to the former, I argue that Aristotle takes them to be indeterminate and so to violate the rule of contradictory pairs. With respect to the latter, the subject of the much discussed ninth chapter, I argue that the rule of contradictory pairs, and not the principle of bivalence, is the focus of Aristotle's refutation. Nevertheless, Aristotle rejects bivalence for future particular statements. (shrink)

ExcerptThe high-water mark of globalization has passed. New competitions continue to emerge in a decidedly multipolar international system. As the United States views China and Russia as strategic competitors or worse, an array of mid-level powers—Iran, North Korea, Saudi Arabia, Turkey, India, the BRICS, and so forth—try to navigate this complex system and pursue their national interests. Meanwhile, no matter how much the United States and the European Union both believe themselves part of a single “West,” divergent interests tend to (...) drive them apart, even as tensions within the EU itself have grown sharper. In order to describe part of this increasingly competitive environment, an analytic distinction between so-called “civilizational states” and “liberal empires” seems to provide a framework to analyze international political processes in starkly contrasting terms.1 To some extent, the two terms repackage the terminology of the Cold War era that contrasted closed and open societies, and if we are indeed entering a new Cold War, the return of these categories is arguably appropriate. Yet more is surely at stake than a repetition of the historical competition between Communism and democracy, and the focus on the contrast between allegedly civilizational states and liberal empires may be missing a key part of the picture. Let’s take a closer look at the two concepts and then ask whether this binary provides an adequate toolkit to understand, for example, the conflict in Ukraine. To anticipate the conclusion: those who celebrate Russia as a “civilizational state” doing battle with the evil “liberal empire” of the West miss the key point in the conflict, the will of the Ukrainian people to assert their autonomy as a nation and to resist foreign occupation. (shrink)

How does one categorize Cornel West? He describes himself on multiple occasions as a "neo-Gramscian pragmatist," a "Jesus-centered intellectual bluesman," and a "card-carrying Kierkegaardian—with a strong Chekhovian twist—and a Marxist-informed radical democrat with a tragicomic sense of life." West seems intentionally cagy about being sorted into a particular school of thought. The resources he draws upon are too eclectic and the work he does with them too creative to treat him as a denizen of any one -ism. As he once (...) said in an interview, "I'm less interested in being situated within a philosophical tradition and much more interested in making sense of the world, pulling from whatever intellectual tradition I... (shrink)

An Analytical Study of Four Nikayas. Dipak Kumar Barua. Rabindra Bharati University, Calcutta 1971. xviii + 626 pp.

Die Sprache der ältesten buddhistischen Überlieferung / The Language of the Earliest Buddhist Tradition. Edited by Heinz Bechert. Abhandlungen der Akademie der Wissenschaften in Göttingen, Philologisch-Historische Klasse No. 117. Vandenhoeck & Ruprecht, Göttingen, 1980. 193pp.

K. R. Norman: Collected Papers. Four volumes. Pali Text Society, Oxford: Vol.I, 1990, xvi, 271 pp.; Vol.II, 1991, xvi, 276 pp.; Vol.III, 1992, xvi, 292 pp.; Vol.IV, 1993, xvi, 288 pp. £17.25 each.

Mario Bunge has provided a useful analysis of the phenomenon of ideology, dividing ideologies into religions and sociopolitical ideologies and showing how both can be analyzed into very similar elements. This approach illuminates why sociopolitical ideologies so often bear the trappings of religion, and how they can play a similar role in their adherents’ lives. Importantly, both contain cognitive content that includes one or another view of human nature. Science can threaten religions and sociopolitical ideologies by undermining their credibility and (...) their specific claims, though science can also inform sociopolitical ideologies in ways that are potentially beneficial. Unfortunately, ideologues often insist on an arrow of causation that goes from ideology to science, rather than from science to ideology. That is, ideologues make judgments about science by using their own partisan beliefs, procedures, and epistemic standards, rather than allowing scientific findings to inform the emergence of an ideology grounded in reason. In this respect, ideologies of all kinds can become enemies of free scientific inquiry. (shrink)

The prelims comprise: Half‐Title Page Title Page Copyright Page Table of Contents Acknowledgments.

This is introductory chapter of 50 Great Myths About Atheism offers readers some useful entry points into the long‐standing philosophical debate between theists and atheists. The attacks on atheism are often driven by strong emotions, perhaps because atheism threatens values associated with religion. The authors examine 50 myths, and in each case, they are convinced that something is being claimed that is, if not straightforwardly false, at least seriously and demonstrably misleading. The authors provide some historical perspective on the rise (...) of atheism, examine why the traditional arguments for the existence of God turned out so inconclusive when philosophers subjected them to scrutiny, and offer some deeper thoughts on the relationship between religion and science. (shrink)

Clearly not all atheists are left‐wingers or liberals. This myth is based in part on the mistaken assumption that atheists must all agree with each other across a range of issues, including political ones. Atheism and communism were closely associated in political discussion and the public mind, with the result that many people still conflate atheism and communism, hearing an echo of the word “communist” in the word “atheist”. Communism is most certainly not the main motivator in current expressions of (...) atheism in Western culture. Theists claim that many atrocities have been committed in the name of atheism. Nazi Germany was never an atheist state, regardless of what Hitler's personal views might have been, and none of its atrocities were committed in the name of atheism — quite the opposite. (shrink)