In this article, we document the growing influence of non-governmental organizations (NGOs) in the realm of socially responsible investing (SRI). Drawing from ethical and economic perspectives on stakeholder management and agency theory, we develop a framework to understand how and when NGOs will be most influential in shaping the ethical and social responsibility orientations of business using the emergence of SRI as the primary influencing vehicle. We find that NGOs have opportunities to influence corporate conduct via direct, indirect, and interactive (...) influences on the investment community, and that the overall influence of NGOs as major actors in socially responsible investment is growing, with attendant consequences for corporate strategy, governance, and social performance. (shrink)

We argue that differences in the institutional setting of Europe and the US is the critical factor in understanding policymaking in Europe and the United States, and particularly the influence of nongovernmental organizations (NGOs). To test this relationship between institutional differences, corporate social responsibility (CSR), and NGO activism, we investigate 12 cases involving US and European companies in each of three industries. We conclude that different institutional structures and political legacies in the US and Europe are important factors in explaining (...) the influence of NGOs on business and in the policymaking process, regardless of the timeliness of corporate strategy or NGO influence. (shrink)

I. Introduction This paper aims to explain Nietzsche’s understanding of tragedy, and in particular his self-characterization as the “tragic philosopher.” What I shall claim is that, according to Nietzsche, to recognize the self-determining or self-creating character of our agency is to reveal it as tragic. Tragedy accordingly illuminates the most fundamental issue in Nietzsche’s mature philosophy: the possibility of affirmation.

Shared views regarding the moral respect which is owed to children in family life are used as a guide in determining the moral permissibility of nontherapeutic clinical research procedures involving children. The comparison suggests that it is not appropriate to seek assent from the preadolescent child. The analogy with interventions used in family life is similarly employed to specify the permissible limit of risk to which children may be exposed in nontherapeutic research procedures. The analysis indicates that recent writers misconceive (...) how certain moral principles, such as respect for personal autonomy, require us to act toward children. The results are also used to assess proposed federal regulations on research with children. (shrink)

Building Better Health Care Leadership for Canada explains the development and implementation of the Executive Training in Research Application program. Managed and funded by the Canadian Health Services Research Foundation in partnership with the Canadian Medical Association, the Canadian Nursing Association, and the Canadian College of Health Care executives, EXTRA is a two-year national fellowship program that uses the principles of adult learning theory as well as practical projects to educate senior health care leaders in making more consistent use of (...) research evidence in their management roles. Fellows apply the theory learned in residency sessions and educational activities to projects within their home organizations. The authors identify the imperative for better use of evidence, outline the core elements of the curriculum, and capture the real-world experience of regional leaders and fellows involved in making specific changes informed by research-based evidence within their organization. Contributors include Jean-Louis Denis, Terrence Sullivan, Owen Adams, Malcolm Anderson, Lynda Atack, Robert Bell, Sam G Campbell, Sylvie Cantin, Ward Flemons, Dorothy Forbes, J. Sonja Glass, Paula Goering, Karen Golden-Biddle, Jeffrey S. Hoch, Paul Lamarche, Ann Langley, John N. Lavis, Jonathan Lomas, Margo Orchard, Raynald Pineault, Brian D. Postl, Christine Power, Trish Reay, Jean Rochon, Denis A. Roy, Andrea Seymour, Samuel B. Sheps, Micheline Ste-Marie, Nina Stipich, David Streiner, Carl Taillon, and Muriah Umoquit. (shrink)

Dans cette étude, le rôle et la valeur de l’ornementation sont repensés en examinant principalement, par une approche différente, l’une des mosaïques de sol de la Maison de Dionysos à Néa Paphos, celle de l’enlèvement de Ganymède par un aigle. L’organisation spatiale du décor géométrique (la structure générale avec ses motifs) et de la scène figurée permet de suggérer la présence d’un triclinium. L’analyse d’un type de motif géométrique en particulier, le « fleuron en six‑feuilles », montre qu’il revêt vraisemblablement (...) une signification astrale. L’interprétation considère la relation étroite entre la scène figurée et les sept motifs d’étoile, qui renvoient aux planètes connues dans l’Antiquité, et s’appuie sur des comparanda iconographiques et textuels pour réexaminer la portée symbolique de la composition dans son contexte d’utilisation. (shrink)

The paper describes the approach by which ethics are integrated into the undergraduate curriculum at Northern Illinois University''s College of Business. Literature is reviewed to identify conceptual frameworks for, and issues associated with, the teaching of business ethics. From the review, a set of guidelines for teaching ethics is developed and proposed. The objectives and strategies implemented for teaching ethics is discussed. Foundation and follow-up coursework, measurement issues and ancillary programs are also discussed.

Police killings of unarmed Black people have ignited a national and international response unlike any in decades. But differing from their civil rights-oriented predecessors, today’s activists do not think that the institutions and values of liberal democracy can eradicate structural racism. They draw instead on a Black radical tradition that, Terrence L. Johnson argues, derives its force from its unacknowledged ethical and religious dimensions. We Testify with Our Lives traces Black religion’s sustained influence from SNCC to the present, reconstructing (...) a radical lived ethics of freedom and justice. Johnson demonstrates that Black Power fundamentally contests liberalism’s abstract understanding of democracy, calling instead for new embodied frameworks to achieve human flourishing and dignity. Black bodies represent the primary form of resistance against violent and oppressive regimes of white supremacy and exploitation, and the individual and collective struggles of Black life bear witness to the dogged determination to cultivate beauty, rage, and joy. Considering the writings of Audre Lorde, Toni Cade Bambara, Stokely Carmichael, Martin Luther King Jr., Malcolm X, and James Baldwin, We Testify with Our Lives makes its case through a new narrative of the evolution of Black radicalism from the civil rights movement through the Movement for Black Lives. It forges new insights into Black Power’s vital contributions to debates on ethics, transnational politics, democracy, political solidarity, and freedom—and its potent resources for the ongoing struggle to build democratic possibilities for all. (shrink)

This chapter introduces the main issues and themes of the volume. Approaches to individuality from metaphysics and philosophy of science are contrasted. Recent philosophical developments regarding concepts of biological and physical individuality are exposed. These research trends show how philosophy of physics and philosophy of biology address differently the question of what an individual is. Five main divergences are identified: the centrality of part-whole questions, the issue of identical individuals, the importance of the Principle of the Identity of Indiscernibles and, (...) finally, the importance of structuralist concerns. At the end of the chapter, the structure of the book is explained in detail. (shrink)

This paper identifies recent attributions to Nietzsche of skeptical arguments about the subject in its theoretical and practical capacities and argues that they are wrong. Although Nietzsche does criticize the picture of the subject as a unity that exerts influence in the world from outside it, he does so in order to replace it with a richer, more complex model of subjectivity. The skeptical arguments attributed to Nietzsche attempt to assimilate features of subjectivity to some alternative, purportedly more familiar explanatory (...) account, and then move from this assimilation to the denial of subjectivity altogether. There are three main strategies for making this latter move, which are referred to in this paper as appeal to ontology, appeal to justification, and appeal to explanation. Each fails for different reasons, but all misconstrue Nietzsche's explanatory interests regarding subjectivity. Those interests, this paper argues, are what lead Nietzsche to argue that a single person comprises a multiplicity of subjectivities, and that all explanation is ultimately telic in form. This paper then discusses some of the appeals that Nietzsche makes to account for the possibility of single, unitary subjectivity within this framework, including: his account of the relationship between constituent and corporate units within fully self-relating subjectivity, his account of the relation between "inner" and "outer", his account of pluralist individualism, and his account of unconscious "depth". This paper concludes by arguing that Nietzsche's distinctive approach suggests a way to relate theoretical questions about the mental to practical questions about the self and ethical commitment. (shrink)

Language and information processes are critical issues in scientific controversies regarding the qualities that epitomize humanness. Whereas some theorists claim human mental uniqueness with regard to language, others point to successes in teaching language skills to other animals. However, although these animals may learn names for things, they show little ability to utilize a complex framework of symbolic reference. In such a framework, words or other symbols refer not only to objects and concepts but also to sequential and hierarchical relationships (...) with other symbols. This process is essential to human mental operations, including language, mathematics, and music. In humans, these operations may have coevolved with the prefrontal area of the cerebral cortex, which is proportionately much larger in humans than in other animals and more intricately linked with other areas of the brain. Analysis of the structure and function of the prefrontal area suggests that it is centrally involved in the operation of higher‐order associative relationships involving the subordination of one set of associations to another. This alternate learning strategy apparently appeared at the cost of certain sensory, motor, or limbic abilities. The payoff was symbolic thinking. Humans thus are unique among species, not just for their highly developed language ability but for their odd style of thinking and learning. (shrink)

Among the very architects of the recent re-emergence of emergentism in the physical sciences, Robert B. Laughlin certainly occupies a prominent place. Through a series of works beginning as early as his Nobel lecture in 1998, a lecture given after having been awarded, together with Störmer and Tsui, the Nobel prize in physics for its contribution in the elucidation of the fractional quantum Hall effect, Laughlin openly and relentlessly advocated a strongly anti-reductionistic view of physics – and, more particularly, of (...) the interface between condensed matter and particles physics – which culminated in what can be considered his emergentist manifesto: A Different Universe. Reinventing Physics from the Bottom Down (2005). In spite of this prominent role in the vindication of emergentism, rare are the philosophers, among whom even those sympathetic to the idea of emergence, who have paid serious attention to Laughlin’s insights. The subtleties of his view – it is true, often concealed in many technicalities – have accordingly, and somewhat unfortunately, mainly passed unnoticed. (shrink)

There is a common understanding of Nietzsche’s views on ethics according to which he believes that one ought to or should act on the appropriate criteria, and that the appropriate criteria are relative to one’s status. Everyone’s actions should be governed by some normatively compelling consideration, but there are different considerations for different persons. One set of rules, perhaps, obtains for the weak, sickly masses; another set of rules applies for the strong, creative types. The superior types cannot be bound (...) by the same consideration that apply to others because their flourishing or their projects are too important, or more simply their natural superiority entitles them to greater prerogatives.... (shrink)

The idea of deliberative democracy, together with its associated norm of public reason, forms a model of the legitimacy of constitutional regimes in pluralist societies. Where there are great and fundamental differences in value commitments, and coercive institutions are called upon to regulate the basic forms of social life, democratic deliberation both respects the diversity of commitment and produces policies that can command the assent of free persons. This in turn supports a shared political culture based on equality and respect.

Le libéralisme et la liberté des médias sont-ils intrinsèquement liés, comme les deux faces d’une même pièce ? À première vue, ils semblent des corollaires puisqu’ils dérivent tous les deux du principe de liberté. Les mé­dias auraient donc d’autant plus d’espace que le libéralisme serait soli­de­ment implanté politiquement et économiquement. Inversement, un rejet du libéralisme politique irait de pair avec un rejet de la liberté des médias. Cette simplicité est cependant trompeuse. Les médias ne forment pas un ensemble homogène ; (...) il y a médias et médias. Il en va de même pour l’autre terme de l’équation : le libéralisme, même dans ses formes les plus classiques, fonde d’une manière plus éclectique qu’on le croit les libertés. (shrink)

Nietzsche called his sister “llama,” a nickname which, according to her, derived from a description in a children’s biology book. Such a book in the Nietzsche-Archiv declares that “the llama, as a means of defense, squirts its spittle and half-digested fodder at its opponent.”1 Thus we see Nietzsche, as he does frequently in his writings, drawing on the semantic resources made available by the investigation of animal nature and using them to illuminate human character. The editors of A Nietzschean Bestiary (...) had the superlative idea to advance the progression from zoology to anthropology one step further: starting from Nietzsche’s myriad trope of animality, to construct a philosophical bestiary that illuminates not only the status of human animality but also that of our metaphorical resources in general. The result comprises twenty-five essays from twentythree contributors, most of which are organized around a single creature (albeit no llama). These essays’ execution of the original idea is, on the whole, excellent. I do not think that they establish the two main conceits of the volume. But the volume nevertheless provides a vivid and diverse display of Nietzsche’s animal tropes that engages with broader philosophical concerns. Although it needs no defense, the volume presents a twofold apology. One declared aim of the volume is to show that Nietzsche’s pervasive use of animal imagery.. (shrink)

The poetry of Sappho is the only example of lyric poetry that we shall examine this semester. Lyric poetry repays close attention: do not skim over the verses looking for the main characters and events. You will finish reading quickly, and get nothing out of it at all. Instead, listen to it carefully and repeatedly, until its music becomes apparent to you, and you can assume the perspective (imaginatively, of course) of its speaker.

The elucidation of the gauge principle ``is the most pressing problem in current philosophy of physics" Redhead. This paper argues two points that contribute to this elucidation in the context of Yang-Mills theories. 1) Yang-Mills theories, including quantum electrodynamics, form a class. They should be interpreted together. To focus on electrodynamics is a mistake. 2) The essential role of gauge and BRST surplus is to provide a local theory that can be quantized and would be equivalent to the quantization of (...) the non-local reduced theory. (shrink)

A debate on the proper role of religion in politics as one about liberalism's failure to address the moral issues implicated in human suffering, subjugation and death as they emerge within political responses to antiblack racism, imperialism and sexism.

This book provides a fresh perspective on what it takes to be a successful and effective leader in higher education.

The focus of this paper is the experience of vocational call and, in particular, three of its aspects: the source of the call, the form of the call, and the content of the call. It begins with a short reflection on Biblical accounts of vocation and then briefly contrasts that picture with the contemporary understanding of vocation as it is reflected in the thinking of Dewey, Weber, and Heidegger. It then explores Pope John Paul II’s creative retrieval of the original (...) understanding of vocation for our contemporary context by restoring the meaning of vocational call as having a divine source and dialogical form. The paper concludes with a reflection on the content of vocational call in the lives of individuals as they work out their vocations within the context of their particular communities. (shrink)

What are individuals? How can they be identified? These are crucial questions for philosophers and scientists alike. Criteria of individuality seem to differ markedly between metaphysics and the empirical sciences - and this might well explain why no work has hitherto attempted to relate the contributions of metaphysics, physics and biology on this question. This timely volume brings together various strands of research into 'individuality', examining how different sciences handle the issue, and reflecting on how this scientific work relates to (...) metaphysical concerns. The collection makes a major contribution to clarifying and overcoming obstacles to the construction of a general conception of the individual adequate for both physics and biology, and perhaps even beyond. (shrink)

In this paper, we put forward a new account of emergence called “transformational emergence”. Such an account captures a variety of emergence that can be considered as being diachronic and weakly ontological. The fact that transformational emergence actually constitutes a genuine form of emergence is motivated. Besides, the account is free of traditional problems surrounding more usual, synchronic versions of emergence, and it can find a strong empirical support in a specific physical phenomenon, the fractional quantum Hall effect, which has (...) long been touted as a paradigmatic case of emergence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Will to Nothingness: An Essay on Nietzsche's by Bernard ReginsterRobert GuayBernard Reginster, The Will to Nothingness: An Essay on Nietzsche's On the Genealogy of Morality New York: Oxford University Press, 2022. viii + 202 pp. isbn: 978-0-19-886890-3. Cloth, $80.00.One might imagine making a rough division between two different modes of modern European philosophy. In one, the way that the world seems to proceed belies the actual ground (...) of things; the task of philosophy is to uncover the sources of our misunderstanding and identify the categories that account for genuinely real processes. The other mode of philosophy questions the determinacy and stability of the categories through which we make sense of the world. Here the task of philosophy is not to settle on the right categories or the actual ground, but to gain some purchase on our confusions and self-deceptions when we try to make sense of things. There may be some philosophers (Hegel and Wittgenstein, perhaps) who try to straddle the divide here. But in general the divide is great enough that if an interpreter mistakes one mode for the other it would be costly: no matter how circumspect the particular claims are, all the interpretive results will be misguided. Something like this, I want to claim, is the case with Bernard Reginster's The Will to Nothingness.There are many detailed discussions in Reginster's book. For the purpose of this review, however, I want to focus on the general critical argument, [End Page 104] in part because there is already at least one excellent review of the book (Mark Migotti's in Notre Dame Philosophical Reviews, June 1, 2022), and in part because I think it goes wrong at the level of its entire approach. On Reginster's account GM is composed of a series of "psychological studies" (3) of a version of Christian morality and its central aspects. These psychological studies treat moral judgments as symptoms of affective states, and in this way uncover the functional role that moralities play in the affective lives of agents. Moralities are "designed" (12), as it were, for emotional regulation. Christian morality, in particular, expresses the ressentiment of those beset by feelings of impotence and serves their will to power. Genealogical critique proceeds by uncovering the actual function of morality and then showing how well (or rather poorly) morality fulfills its proper function. Moral beliefs are supposed to enhance the agents' feeling of power, but instead work to sicken and enervate them, and indeed morality "incites" (46) such a pernicious functioning.While I am sympathetic to the idea that genealogy offers a functional assessment of morality, I think that Reginster has taken the wrong approach here. So now I want to draw a broad contrast between Reginster's approach and an alternative one, and then offer six sets of reasons for favoring the alternative approach.On Reginster's account, Nietzsche is interested in specifying and analyzing a precise conception of morality, with all of its attendant normative judgments, metaethical commitments, characteristic beliefs about moral psychology, and so on. These features were all, as constitutive of the morality in question, familiar to the believers in that morality. The purpose, then, of a historical account of origins is to give a unitary explanation for the adoption of the morality in terms of a single underlying affective condition and drive. Agents adopt moralities because, whether they realize it or not, holding moral beliefs facilitates a form of emotional self-regulation. To criticize these beliefs Nietzsche makes a sort of inverted teleological argument. He identifies the essential function of the beliefs and shows that they work against the fulfillment of their own function.Here, by contrast, is a different way of thinking about what Nietzsche is doing. He is not interested in explaining the moral beliefs of reflective, fully developed agents. Instead, he wants to explain how the semantic resources that contribute to morality could have become available at all. The puzzle, for Nietzsche, is how the basic terms of morality could ever even seem to make sense. So the historical account of genealogy is meant to suggest [End Page 105] social... (shrink)

Contemporary textbooks often define evolution in terms of the replication, mutation, and selective retention of DNA sequences, ignoring the contribution of the physical processes involved. In the closing line of The Origin of Species, however, Darwin recognized that natural selection depends on prior more basic living functions, which he merely described as life’s “several powers.” For Darwin these involved the organism’s capacity to maintain itself and to reproduce offspring that preserve its critical functional organization. In modern terms we have come (...) to recognize that this involves the continual generation of complex organic molecules in complex configurations accomplished with the aid of persistent far-from-equilibrium chemical self-organizing and self-assembling processes. But reliable persistence and replication of these processes also requires constantly available constraints and boundary conditions. Organism autonomy further requires that these constraints and co-dependent dynamics are reciprocally produced, each by the other. In this paper I argue that the different constraint-amplifying dynamics of two or more self-organizing processes can be coupled so that they reciprocally generate each other’s critical supportive boundary conditions. This coupling is a higher-order constraint that effectively constitutes a sign vehicle “interpreted” by the synergistic dynamics of these co-dependent self-organizing process so that they reconstitute this same semiotic-dynamic relationship and its self-reconstituting potential in new substrates. This dynamical co-dependence constitutes Darwin’s “several powers” and is the basis of the biosemiosis that enables evolution. (shrink)

In consequentialist theories, the good is usually defined in non-moral terms (i.e., as that which persons in fact like, desire, seek out, enjoy), and the right is characterized in terms of maximizing the good. The good is usually defined “impartially,” that is, as the good for everyone rather than for an individual. But this need not be the case: as we see with Bentham, the good that the individual (as opposed to the legislator) is concerned with is his or her (...) own. And exceptions are sometimes made to the non-moral character of the good: the pleasure of the sadist or the pain of the justly punished is discounted from calculations. (Bentham, notice, explicitly avoids doing this: any pleasure is a good and any punishment is bad. But he thinks that the pleasure of the sadist will always, as a matter of fact, be immensely outweighed by the victims, and punishment is legitimated by a positive net effect.). (shrink)

Cet article propose une réflexion sur la manière d’appréhender, en milieu autochtone, la collecte et l’analyse des données, les deux dimensions de la recherche qui sont les plus vulnérables aux biais ethnocentriques. En optant pour une démarche qui part du point de vue des participants eux-mêmes, il est suggéré de porter un regard de l’intérieur et d’aller à la rencontre du savoir intime, culturellement et territorialement situé, afin d’éclairer les choix réflexifs et originaux que font les acteurs autochtones. Pour cela, (...) il est proposé d’opter pour l’approche biographique et d’adapter celle-ci en fonction des réalités et des demandes des partenaires de recherche autochtones. Cette adaptation doit s’effectuer à différentes étapes du processus, notamment à l’étape de l’analyse et de la valorisation des résultats. Il est notamment proposé que les récits biographiques ne devraient pas être considérés comme de simples données de terrain, mais plutôt comme un niveau d’analyse en soi et qu’à ce titre, ils devraient pouvoir avoir une existence propre, en dehors tout autant qu’au sein de la recherche. (shrink)

Nietzsche, I once read, used to have nightmares about not being able to speak. My son has nightmares about tornadoes. I have nightmares about issues that can only be resolved by appeal to Hegel’s speculative logic. Stephen Snyder might indeed present us with several such issues, but fortunately his presentation is complex enough that I should be able to distract you by focusing on other things. First, let me review what I take to me the structure of Snyder’s argument. Snyder’s (...) argument, as I understand it, is (1) Danto offers an (essentialist) “definition” of art, where “definition” of course means something like “ontological account.” (2) That definition is borrowed (“directly”) from Hegel. (3) Because it is borrowed from Hegel, Danto’s definition is inherently problematic. (3a) The problem with the definition is that it is the same as Hegel’s. (3b) The problem with the definition is that it is different from Hegel’s. This diagnosis is no dialectical kettle logic, however. Snyder’s claim, rather, is that Hegel’s account comes with difficulties that could only be resolved through some grand “metaphysical” gesture. So Danto, in effect, offers us the cream cheese without the bagel. It’s not clear where Snyder thinks that this leaves us: we could metaphysicalize Danto or get rid of embodied meaning or do something else entirely. The distinctive part of Snyder’s account is accordingly the diagnosis: Danto’s definition of art is troubled because he adopts elements of Hegel’s account without the systematic context, leaving him without the resources to solve its inherent problems. I can therefore grant myself leave to skip over some Hegel and Danto, and focus on the problematic. As far as I can tell, Snyder identifies two problems – alternately called “oppositions”(5) or “contradictions”(1) or “dualisms”(4) or possibly “antinomies”(8) – within the Hegel/Danto complex of art theory. The first is that of Particular and Universal. According to Snyder, the Hegel-Danto theory requires the artwork to be a weird kind of thing, namely: “a particular universal, an impossible object”(1).. (shrink)

As I preliminary to treating the topic of this paper, I offer two observations about the practice of interpreting Nietzsche. My first observation is that this practice is sometimes carried out at an unusually high level of generality. I think that much of what we concern ourselves with, both in our private musings and in our disputes with others, is not merely the analysis of positions or the reconstruction of arguments, but what kind of philosopher Nietzsche was, and thus what (...) sort of a philosophical enterprise we might attribute to him at all. What I have claimed so far, that different philosophers – never mind the nonphilosophers for a moment – read Nietzsche in radically different ways, will probably not shock anyone. Nevertheless, here are three examples of different ways of reading Nietzsche. To produce these examples I have culled details from more comprehensive readings. I cannot do justice to those readings or their authors here, but what should remain are a few genuine points of difference. On Gianni Vattimo’s reading, Nietzsche gradually develops from an Enlightenment cultural critic to an antihumanist. In the process that Vattimo describes, Nietzsche begins his philosophical career as a moralist who sheds light on the “spiritual tradition of humanity”1 by revealing its hidden origins, its basis in lies, and its groundlessness. Nietzsche breaks with Enlightenment, however, in dismissing the very availability of truth behind the “masks” of culture. Vattimo writes that Nietzsche’s project is only accomplished “… when you understand that even the notion of truth, belief in its value in preference to error, the very idea that there may.. (shrink)

In this paper I argue that a basic problem in philosophical discussions of culture is what I call the “integration problem”: the need to provide an account of how distinctive considerations of culture can be integrated within practical deliberation in general. I then show how the failure to resolve this problem generates three paradoxes, which I call the “cosmopolitan paradox,” the “inclusion paradox,” and the “representation paradox.” I argue that these paradoxes arise from a common source, the attempt to separate (...) out determinations of worth from demands of recognition, and both from socially contested deliberative practices. I conclude by suggesting that resolving these paradoxes probably requires not a theoretical solution but the achievement of a fully inclusive, cosmopolitan culture. (shrink)

In his Letters and Papers from Prison, Dietrich Bonhoeffer urges Christians to feel their longings for earthly realities to the fullest, and argues that such yearnings strengthen faith. This issue has been overlooked by Bonhoeffer scholars, despite its central place in the Letters; this study seeks to correct that oversight. Through a selective, chronological analysis of the Ethics, this text shows Bonhoeffer progressively developing a positive view of the natural and of fallen life which undergirds his later encouragement of secular (...) longings in the Letters. This new perspective has rich implications for Christian anthropology and ethics. (shrink)