PurposeThis paper examines the influence of leader humility on knowledge sharing intention. Drawing on social exchange theory, we test the direct and indirect mechanisms to explain the influence leader humility has on knowledge sharing intention.Design/Methodology/ApproachA two-wave, time-lagged field study was conducted. We surveyed 252 professional employees from Australia.FindingsResults show a significant direct, positive association between leader humility and knowledge sharing intention. While leader humility had a direct, positive association with affective trust in supervisor and work engagement, it did not directly (...) impact on organizational citizenship behaviors directed toward the individual. There were three SET-related, serial mediators in the relationship between leader humility and knowledge sharing intention. These were affective trust, work engagement, and OCB-I.Research Limitations/ImplicationsFuture studies should collect multi-source data such as peers’ or supervisors’ ratings of the focal respondents’ work engagement, OCB-I, and knowledge sharing behaviors to augment single-source data. Future studies could adopt an affect theory of social exchange to further explore the relationships tested in this study.Originality/ValueThis study contributes to the affect SET and knowledge management literature on how leadership behaviors impact the intention to share knowledge. Our study highlights the preference of the willingness to share knowledge with their co-workers is mediated by affective trust in their immediate supervisors, work engagement, and OCB-I that are equally important as treating their subordinates with humility. (shrink)

This well-written, engaging volume by Stephen Teo is a welcome intervention in the field of film studies in that it confronts the hegemony of Western theoretical approaches to cinema and provides a counterbalancing model that applies what Teo calls “Eastern theory” to Western film classics. Although Teo’s use of terms such as “Eastern theory” and “Eastern essence” could be construed as perilously totalizing--painting “the East” with a monochromatic brush that beckons toward a regression into Orientalizing--his apologia for the study (...) and his execution of the analyses are sufficiently adept and focused to remediate the occasional sweeping generalization. Indeed, Teo spends much of his introduction and first chapter... (shrink)

What are ethical judgments about? And what is their relation to practice? How can ethical judgment aspire to objectivity? The past two decades have witnessed a resurgence of interest in metaethics, placing questions such as these about the nature and status of ethical judgment at the very center of contemporary moral philosophy. Moral Discourse and Practice: Some Philosophical Approaches is a unique anthology which collects important recent work, much of which is not easily available elsewhere, on core metaethical issues. Reinvigorated (...) naturalist moral realism and the various versions of moral realism, as well as irrealist, expressivist, and neo-Kantian constructivist theories are all represented in this fine collection, constituting a rich array of approaches to contemporary moral philosophy's most fundamental debates. An extensive introduction by Darwall, Gibbard, and Railton is also included, making this volume the most comprehensive and up-to-date work of its kind. Moral Discourse is ideally suited for use in courses in contemporary ethics, ethical theory, and metaethics. (shrink)

I may be allergic to Reasons First views (views, that is, views according to which all normative phenomena can be explained or analysed in terms of normative re.

The Hedgehog, the Fox, and the Magister's Pox is a controversial discourse, rich with facts and observations gathered by one of the most erudite minds of our ...

Since the heyday of ordinary language philosophy, Anglophone epistemologists have devoted a great deal of attention to the English word ‘know’ and to English sentences used to attribute knowledge. Even today, many epistemologists, including contextualists and subject-sensitive invariantists are concerned with the truth conditions of “S knows that p,” or the proposition it expresses. In all of this literature, the method of cases is used, where a situation is described in English, and then philosophers judge whether it is true that (...) S knows that p, or whether saying “S knows that p” is false, deviant, etc. in that situation. However, English is just one of over 6000 languages spoken around the world, and is the native language of less than 6% of the world’s population. When Western epistemology first emerged, in ancient Greece, English did not even exist. So why should we think that facts about the English word “know,” the concept it expresses, or subtle semantic properties of “S knows that p” have important implications for epistemology? Are the properties of the English word “know” and the English sentence ‘S knows that p’ shared by their translations in most or all languages? If that turned out to be true, it would be a remarkable fact that cries out for an explanation. But if it turned out to be false, what are the implications for epistemology? Should epistemologists study knowledge attributions in languages other than English with the same diligence they have shown for the study of English knowledge attributions? If not, why not? In what ways do the concepts expressed by ‘know’ and its counterparts in different languages differ? And what should epistemologists make of all this? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:American Journal of Philology 122.1 (2001) 87-106 [Access article in PDF] Homo Fandi Dulcissimus: The Role of Favorinus in the Attic Nights of Aulus Gellius Stephen M. Beall ONE OF THE INDIRECT BENEFITS of reading the Attic Nights of Aulus Gellius is that he offers us a glimpse of the "smart set" of Antonine Rome. Many chapters are cast as anecdotes featuring Gellius' mentors and acquaintances, among whom (...) he counted such illustrious figures as Herodes Atticus, Marcus Fronto, and the grammarian known as Domitius "the Insane." But the "star" of the work is clearly Favorinus of Arles, a flamboyant orator who described his life in three paradoxes: he was a native of Gaul who spoke Greek, a eunuch who was accused of adultery, 1 and a citizen who quarreled with an emperor and lived (Philostratus, VS 489). To Gellius, he was "Favorinus noster," and the twenty-seven anecdotes involving him indicate that the two were on fairly intimate terms. 2We are left to wonder, however, how someone as eccentric as Favorinus should have become the special friend and mentor of a "fairly conservative, practically minded Roman" such as Gellius. 3 Perhaps, following Polemo, we can attribute the attraction to Favorinus' skill in the black arts. 4 It is more likely, however, that he possessed qualities that could be adapted to Gellius' intellectual program but which have not been fully elucidated by scholarship. 5 These can best be expounded, I believe, as three additional paradoxes: Favorinus was a polymath who passed for a philosopher, a philhellene who studied Roman culture, and [End Page 87] a Greek "Asianist" with ties to Latin archaism. All three paradoxes, as we shall see, relate to thematic issues in the Attic Nights and may help us to account for the paradoxical nature of the work as a whole. 1. Favorinus: The Miscellaneous Philosopher Favorinus' professional status was open to question even in antiquity. Philostratus describes him as a "philosopher" who "was called a sophist" by dint of his charm as a speaker (VS 489). The Suda puts the case less charitably, saying that "he was full of philosophy, but more devoted to rhetoric" (Phi 4). Lucian's Demonax found him too effeminate in style and appearance to wear the mantle (Demonax 12-13). When Favorinus claimed a philosopher's exemption from public service, the emperor Hadrian was prepared to rule against him (Philostratus, VS 490). Favorinus averted this disaster by accepting the priesthood in question, claiming that he had been advised to do so in a dream.The question of Favorinus' calling is further complicated by the mixed character of his published work, little of which survives. 6 He wrote treatises on philosophical skepticism, including the celebrated Pyrrhonian Tropes (Phil. VS 491; cf. Gellius, 11.5.5). 7 He did not, however, restrict himself to writing of a technical kind. He also produced two miscellanies, the Memorabilia and Omnigena Historia, which seem to have combined philosophical anecdotes with other sorts of trivia, including etymologies and wonder tales. 8 His oratorical remains likewise indicate a versatile and playful intellect. Two speeches preserved in the corpus of Dio Chrysostom (37, 64), and a third on a recently discovered papyrus, are notable for their witty use of stock themes and exempla. He declaimed on "absurd" themes, such as the virtues of Thersites and the advantages of the quartan fever (Gellius, NA 17.12). Indeed, he was so adept at sophistic role-playing that Gellius could not tell when he was speaking in earnest (14.1.2). Philostratus reports that he drew crowds with a highly musical style of speaking, at times almost like singing, which won applause even from people who could not understand Greek (VS 491).In the anecdotes of the Attic Nights, we find a similarly ambiguous [End Page 88] characterization. Although Gellius regularly honors his mentor with the epithet philosophus, 9 he praises him chiefly for the "sweetness of his diction," which, he says, held him captive for entire days (16.3.1; cf. 14.1.32). Elsewhere he lauds him... (shrink)

This paper argues for a novel account of deceitful scientific communication, as “wishful speaking”. This concept is of relevance both to philosophy of science and to discussions of the ethics of lying and misleading. Section 1 outlines a case-study of “ghost-managed” research. Section 2 introduces the concept of “wishful speaking” and shows how it relates to other forms of misleading communication. Sections 3–5 consider some complications raised by the example of pharmaceutical research; concerning the ethics of silence; how research strategies—as (...) well as the communication of results—may be misleading; and questions of multiple authorship. The conclusion suggests some more general conclusions. (shrink)

This article critiques the idea that, by establishing a general framework within which research must be conducted, philosophical argument can ‘take the lead’ in relation to research. It develops Holmwood’s work in this area by examining the ontological arguments put forward by critical realists, which attempt to establish the fundamental characteristics of the social realm prior to the production of empirically successful research in that realm. The article draws on a contrast with ontological argument in the natural sciences to demonstrate (...) the illegitimacy of this manoeuvre, showing that ontological claims can be given some justification, but only when they are derived from research that is widely held to be empirically successful. Realist ontological claims in the social sciences do not have this basis, and it is argued that Bhaskar’s alternative mode of justification for these claims is unconvincing. Archer’s view is also criticized that critical realist arguments should be given a strong regulatory role in relation to research, illustrating the problems with this by critiquing Cruickshank’s ontologically driven analysis of unemployment and the underclass. The article concludes that social scientific research should be conducted without philosophical legislation. (shrink)

I believe that normative force depends on desire. This view faces serious difficulties, however, and has yet to be vindicated. This paper sketches an Argument from Voluntary Response, attempting to establish this dependence of normativity on desire by appeal to the autonomous character of our experience of normative authority, and the voluntary character of our responses to it. I first offer an account of desiring as mentally aiming intrinsically at some end. I then argue that behaviour is only voluntary if (...) it results from such aiming; hence all voluntary behaviour is produced by desire. Full-blooded responses to normativity, I then argue, are voluntary actions: motivation to act arises voluntarily from perception of reasons to act. This fits the desire-based model of normativity but not its rivals. However this argument concludes merely that our responses to normativity are desire-based. I end with some observations about how I think we can bridge the gap from the nature of response to normativity to the nature of normativity itself. (shrink)

_The Subject in Question_ provides a fascinating insight into a debate between two of the twentieth century's most famous philosophers - Jean-Paul Sartre and Edmund Husserl - over the key notions of conscious experience and the self. Sartre's _The Transcendence of the Ego_, published in 1937, is a major text in the phenomenological tradition and sets the course for much of his later work. _The Subject in Question_ is the first full-length study of this famous work and its influence on (...) twentieth-century philosophy. It also investigates the relationship between Sartre's ideas and the earlier work of Descartes and Kant. (shrink)

Abstract: Does the evolving influence of humanity on the Earth’s environment call for new virtues? How might such virtues be seen as contributing to human flourishing? In this paper, I develop Aristotle’s discussion of magnificence and magnanimity to provide a framework within which to discuss such claims. I also defend the controversial view that even if genuinely new virtues may be involved, these may be virtues to which we should not aspire (now, or perhaps ever).

Presentations of Gricean semantics, including Stephen Neale’s in “Silent Reference,” totally ignore vagueness, even though virtually every utterance is vague. I ask how Gricean semantics might be adjusted to accommodate vague speaker-meaning. My answer is that it can’t accommodate it: the Gricean program collapses in the face of vague speaker-meaning. The Gricean might, however, find some solace in knowing that every other extant meta-semantic and semantic program is in the same boat.

Weber’s “methodological writings” are some of the most influential parts of his work; they are his philosophical and technical explication of the basic problems of social science and history and their relation to other forms of knowledge, as well as the relation of knowledge to action and values. They explain his basic concepts, such as ideal type, values and value-free science, Verstehen, and the notion of causality that is appropriate to social and historical concepts. These ideas have often been misrepresented (...) in the subsequent literature but remain a powerful source of insight and provide valuable critical tools for assessing social science claims. (shrink)

American Sociology has changed radically since 1945. This volume traces these changes to the present, with special emphasis on the feminization of sociology and the decline of the science ideal as well as the challenges sociology faces in the new environment for universities.

An affective approach to culture and cognition may hold the key to uniting findings across experimental psychology and, eventually, the human sciences. Many accounts of the human mind concentrate on the brain’s computational power, yet for nearly 200 million years before humans developed a capacity to reason the emotional centers of the brain were running the show. To attain a clearer picture of the evolution of mind, we challenge the cognitivist and behaviorist paradigms in psychology by exploring how the emotional (...) capacities that we share with other animals saturate every thought and perception. Many of the distinctive social and cultural behaviors of our species, including, bonding, social learning, hierarchy, decision-making, self-identity, can be integrated if we use an affective approach. (shrink)

Benj. R. Tucker, the business partner and confrère of E. H. Heywood of Princeton, Mass., has translated and published, in an elegant volume of nearly 500 royal octavo pages, the most renowned of the politico-economical works of the justly celebrated P. J. Proudhon. The title of the work in English is: What is Property? An Inquiry into the Principle of Right and of Government. I am requested to write a review-notice of the work. The temptation is strong to expand into (...) au exhaustive review, but I am not certain of any avenue to the public for such a treatise, and I shall confine myself to the smaller plan. First, as to what is usually put last. The volume as a book is superb. Print, presswork, paper, and binding are at the top of the powers of the bookmaking art, and the price is not excessive. The work of the translator is also conscientiously and well done, and is nearly faultless from the literary point of view. A few Gallicisms may be pointed out, but they are exceptionally few, and the translator's personality is completely sunk in the labor of love which he evidently had before him. (shrink)

The historicist approach is rarely challenged by art historians, who draw a clear distinction between art history and the present-centred pursuit of art criticism. The notion of the 'period eye' offers a relevant methodology. Bearing this in mind, I examine the nineteenth-century phase in the development of history painting, when artists started to take trouble over the accuracy of historical detail, instead of repeating conventions for portraying classical and biblical subjects. This created an unprecedented situation at the Paris Salon, where (...) such representations of history could be experienced as a collective 'dream-work', in Freud's sense. In France, this new pictorial language dates back to the aftermath of the Revolution, and the activities of the 'Lyon School'. Two artists, Richard and Révoil, were its leading proponents. However their initial closeness has obscured the differences in their approach to the past. Substituting for Freud's 'condensation' and 'displacement' the concepts of 'Resurrection' and 'Restoration', I analyse the pictorial language of the two painters, taking two works as examples. The conclusion is that Révoil, also a collector, was a precursor of the historical museum, which convinces through accumulating objects. Richard, however, employs technical and rhetorical devices to evoke empathetic reactions, and anticipates the illusionism of cinema. (shrink)

This was one of SCSS President Stephen M. Krason’s “Neither Left nor Right, but Catholic” columns that appear monthly in Crisis and The Wanderer. It discusses the tragic case of Charlie Gard, the baby who a U.K. hospital would not discharge so his parents could take him to the U.S. for experimental treatment for a rare, normally terminal DNA disorder that might have saved his life. Krason says that the case illustrated a number of dangerous current trends in Western (...) political societies: the advancement of the euthanasia/“quality of life” mindset, the suppression of parental rights by both child protective-type agencies and courts that are overly-deferential to them, runaway judicial power generally, the increasing authoritarianism of functional experts, and the unwillingness of elected political officials and leaders to come to the aid of the citizenry by standing up to them and the unelected bureaucrats and judges who protect them and more generally to uphold the traditional legal norms and principles that they are violating. (shrink)

In exploring the nature of excess relative to a phenomenology of the limit, _Testing the Limit _ claims that phenomenology itself is an exploration of excess. What does it mean that "the self" is "given"? Should we see it as originary; or rather, in what way is the self engendered from textual practices that transgress—or hover around and therefore within—the threshold of phenomenologial discourse? This is the first book to include Michel Henry in a triangulation with Derrida and Levinas and (...) the first to critique Levinas on the basis of his interpolation of philosophy and religion. Sebbah claims that the textual origins of phenomenology determine, in their temporal rhythms, the nature of the subjectivation on which they focus. He situates these considerations within the broader picture of the state of contemporary French phenomenology, in order to show that these three thinkers share a certain "family resemblance," the identification of which reveals something about the traces of other phenomenological families. It is by testing the limit within the context of traditional phenomenological concerns about the appearance of subjectivity and ipseity that Derrida, Henry, and Levinas radically reconsider phenomenology and that French phenomenology assumes its present form. (shrink)