A rational moral code must satisfy the condition of completeness. This same condition applies to a set of moral rights, where it takes the form of requiring that all the rights in that set be compossible: that their respective correlatively entailed duties be jointly fulfillable. Such joint fulfillability is guaranteed only by a set of fully differentiated individual domains. And if moral rights are to play any independent role in moral reasoning - any role logically independent of the values that (...) bring persons into conflict - those domains must be determined by rules which are not derived from those values. (shrink)

This article examines William Rothman’s recent essay on Vertigo , ‘Scottie’s Dream, Judy’s Plan, Madeleine’s Revenge’, and particularly his suggestion that in a crucial scene towards the end of the film the character Judy deliberately puts on jewellery in order that Scottie becomes aware that she was the actress who played Madeleine. We look at why Rothman was previously unable to see this in the film, why Judy is unable directly to tell Scottie and why for Rothman a deep (...) truth of the film is this inability of Judy to tell Scottie. In order to address these issues, this article looks at art historian Michael Fried’s notion of “absorption”, and particularly that interpretation of it offered by Lacanian cultural theorist Joan Copjec in ‘The Invention of Crying and the Antitheatrics of the Act’ in her collection Imagine There’s No Woman: Ethics and Sublimation. (shrink)

The question that is front and center at the outset of William James's great work The Varieties of Religious Experience is What is religion?1 He opens his discussion of this question in the second lecture, "Circumscription of the Topic," with the observation that the field of religion is so "wide" and the definitions of it so varied that it would be "foolish" to try to find a single definition that formulates its essence. Even if, instead, we look for a (...) defining characteristic of religion within the self or mind, we find the same disagreement among authors "in the psychologies and in the philosophies of religion": "One man allies it to the feeling of dependence; one makes it a derivative from fear; others connect... (shrink)

Universal Human Rights brings new clarity to the important and highly contested concept of universal human rights. This collection of essays explores the foundations of universal human rights in four sections devoted to their nature, application, enforcement, and limits, concluding that shared rights help to constitute a universal human community, which supports local customs and separate state sovereignty. The eleven contributors to this volume demonstrate from their very different perspectives how human rights can help to bring moral order to an (...) otherwise divided world. (shrink)

Moby-Dick has long served as an index of contemporary events and changing paradigms. Yet despite its long and varied history of interpretation, an analysis of the novel’s reception history demonstrates a striking unanimity of purpose. In nearly every instance, Ahab’s excesses and inhumanities are identified and prohibited in the name of ensuring that the novel can aid in the work of furthering the aesthetic education of man. In the process, the artwork’s integrity, achievement and essential irreducibility are subordinated to the (...) demand that artworks provide essential moral instruction. The present essay reconstructs this common task through a close reading of the novel’s reception history, tracking its development from the time of Melville’s contemporaries to more recent debates between Donald E. Pease and William V. Spanos. Through Theodor W. Adorno’s work on aesthetics and society, this critical reinterpretation of Moby-Dick tries to better understand the “wicked book” its author first recognized, and for whose infernal birth he felt, in his own words, “as spotless as the lamb.”. (shrink)

In the late 1990s, Rosalind Krauss, one of the principal theorists of post-modernism in the arts, began using the term "post-medium" in her work. It was a nod to the American "ordinary language" philosopher Stanley Cavell, who had been thinking through a concept of medium in art for 30 years. Today with the decline of post-modernism, Stanley Cavell has emerged as one of the most important figures for thinking again about the visual arts, film and theatre. Stanley Cavell and the (...) Arts looks at Cavell's extensive writings on a wide variety of artforms and at a number of writers (Michael Fried, William Rothman) influenced by his work. Over a 50-year career, Cavell wrote about visual art, photography, classical music, Shakespeare, the plays of Samuel Beckett and perhaps most notably Hollywood cinema. Stanley Cavell and the Arts offers an overview of Cavell's writings on the arts, situating them within his wider philosophical practice, analysing in detail his treatment of particular art forms and looking at the work of those he has deeply shaped. (shrink)

To fit the magnificence of this setting in Beijing’s Great Hall of the People, and the honor of giving the 2007 Sir John Crawford Memorial Lecture, it is well to have a subject of suitable proportions. I have chosen one of global size and urgent time frame: our climate crisis. We only have one future and one global climate–and now it looks as if we only have one chance to rescue our civilization from collapse and prevent a mass extinction (...) of species during the 21st century. Unless you have been keeping up with climate science for the past twenty-five years, you likely do not know how serious the matter has become. The notion that we might slowly get into serious trouble by mid-century has been conveyed by the media and understood by at least some political leaders. But that scenario depends on somehow avoiding sudden shifts in climate in the meantime, instant setbacks at a time when we lack maneuvering room. An abrupt shift in drought area occurred in 1983 and we had a near-miss of a mass extinction of Amazon species in 1999. It is easy to appreciate that one more degree of global warming will seriously reduce crop yields in the tropics, but in the words of climate scientist Claudia Tebaldi 1, “It’s the extremes, not the averages, that cause the most damage to.. (shrink)

William Albert Crawford-Frost was a Canadian born philosopher who developed a unique form of idealism that he called the Philosophy of Integration. This he presented in 1906 in a book by that title which he described in the subtitle as An Explanation of the Universe and of the Christian Religion. What I have taken the liberty of calling his Fusion Philosophy is the metaphysical theory outlined in this work as explained and developed further in his two other books, (...) Old Dogma in a New Light, and A New Theory of Evolution, as well as in a number of shorter pamphlets. I am using the term “fusion” rather than “integration” partly to avoid the social and political emphasis which the latter word has since acquired. However, I am not at all unhappy that my term “fusion” calls to mind our developing nuclear technology since, as will be seen, it is an implication of Crawford-Frost’s idealism that the development and application of nuclear fission, as opposed to fusion, is quite literally nothing less than the work of the Devil. This makes Crawford-Frost’s philosophy of some interest to us today, though I think that his unique form of idealism is, in many ways, interesting in itself. (shrink)

In an article in the July 1959 issue of the American Journal of Philology, Mr. William Calder III offers two suggestions for the interpretation of 11. 1271–4 of Sophocles' Oedipus Rex, one concerning the reference of wv in 1271, and the other, the reference of in 1273 and 1274.

In this book, William H. F. Altman considers the pedagogical connections behind the post-Republic dialogues from Timaeus to Theaetetus in the context of their Reading Order.

This paper argues that we ought to conceive of the Dark Energy problem—the question of how to account for observational data, naturally interpreted as accelerated expansion of the universe—as a crisis of underdetermined pursuit-worthiness. Not only are the various approaches to the Dark Energy problem evidentially underdetermined; at present, no compelling reasons single out any of them as more likely to be true than the other. More vexingly for working scientists, none of the approaches stands out as uncontroversially preferable over (...) its rivals in terms of its rationally warranted promise, i.e. the reasons to further work on, explore, and develop it. We demonstrate this claim by applying a Peircean economic model of pursuit-worthiness in terms of a cognitive cost/benefit estimate—with the instantiation of theory virtues as key indicators of cognitive gains—to the four main Dark Energy proposals (the cosmological constant approach, modified gravity, quintessence, and inhomogeneous cosmologies). According to our analysis, these approaches do not admit of an unambiguous, or uncontroversial, ranking with respect to which ansatz deserves distinguished attention and research efforts. The overall methodological counsel that our analysis underwrites recommends a pragmatic double research strategy forward: to encourage and foster theory pluralism and the search for tests—with the goal of enhancing the testability of the \(\Lambda \) CDM model and “testing it to destruction". (shrink)

“The Will to Believe” defines the religious question as forced, living and momentous, but even in this article James asserts that more objective factors are involved. The competing religious hypotheses must both be equally coherent and correspond to experimental data to an equal degree. Otherwise the option is not a live one. “If I say to you ‘Be a theosophist or be a Mohammedan’, it is probably a dead option, because for you neither hypothesis is likely to be alive.” James, (...) WB, p. 3. Analogously, in A Pluralistic Universe James is at pains to convince the reader that his own religious hypothesis is just as “objective,” makes just as much sense, etc. as alternative possibilities: the “only thing I emphatically insist upon is that it [pluralistic pantheism] is a fully coordinate hypothesis with monism. This world may, in the last resort, be a block universe; but on the other hand, it may be a universe only strung along, not rounded in and closed. Reality may exist distributively just as it sensibly seems to, after all. On that possibility I do insist.”William James, A Pluralistic Universe (New York: Longmans, Green, and Co., 1909) p. 328.Here, once again, before the will to believe can be employed, the objective factors of competing hypotheses, their equal coherence and correspondence, must be brought out.When reconstructed, James' overall outlook has a “qausi Kuhnian” taint to it- though obvious differences remain. Much of what goes on in evaluating competing scientific hypotheses is either not forced, or not living, or not momentous, but rather “typical,” “dead,” and “avoidable,” in short very “normal.” But there are moments in the history of science where the decision between hypotheses might well be forced, living and momentous, and sometimes James comes close to recognizing this.Analogously, a good deal of what goes on in religion is not forced, not living or not momentous - in short it is all too “normal”. In The Varieties of Religious Experience for example, James proposes to ignore the institutional branch of the religious domain and to concentrate on personal and psychological factors, his reason being that the institutional aspect concentrates on the routine, the normal. “Worship and sacrifice, procedures for working on the dispositions of the deity, theology and ceremony and ecclesiastical organization, are the essentials of religion in the institutional branch. Were we to limit our view to it, we should have to define religion as an external art, the art of winning the favor of the gods.” James, VRE, p. 29. and again “The word ‘religion,’ as ordinarily used, is equivocal. A survey of history shows us that, as a rule, religious geniuses attract disciples, and produce groups of sympathizers. When these groups get strong enough to ‘organize’ themselves, they become ecclesiastical institutions with corporate ambitions of their own. The spirit of politics and the lust of dogmatic rule are then apt to enter and to contaminate the originally innocent thing; so that when we hear the word ‘religion’ nowadays, we think inevitably of some ‘church’ or other.” Clearly here religion has a normal, i.e. trivial side, just as does science. On the other hand, there are revolutionary moments in religion, such as that of choosing between theism and materialism in Pragmatism, or choosing among theism, monistic pantheism and pluralistic pantheism in A Pluralistic Universe. Such moments involve the will to believe and are clearly more personal than their counterparts in the domain of normal institutionalized religion. Going further, there are no doubt differences of degree between the will to believe decisions in science and the will to believe decisions in religion. These have been explicated in more specific terms by Ian Barbour in his article, “Paradigms in Science and Religion.” ...each of the ‘subjective’ features of science... is more evident in the case of religion: (1) the influence of interpretation on data, (2) the resistance of comprehensive theories of falsification, and (3) the absence of rules for choice among paradigms. Each of the corresponding ‘objective’ features of science is less evident in the case of religion: (1) the presence of common data on which disputants can agree, (2) the cumulative effect of evidence for or against a theory, and (3) the existence of criteria which are not paradigm-dependent. It is clear that in all three respects religion is a more ‘subjective’ enterprise than science. But in each case there is a difference of degree - not an absolute contrast between an ‘objective’ science and a ‘subjective’ religion. Ian Barbour, “Paradigms in Science and Religion,” in Paradigms and Revolutions, edited by Gary Gutting (Notre Dame: University of Notre Dame Press, 1980) pp. 242–43. Barbour correctly notes that the “...choice is not between religion and science, but between theism, pantheism, and naturalism, let us say, as each is expressed in a particular historical tradition. No basic beliefs are capable of demonstrable proof.”Ibid., p. 243. James sometimes comes close to recognizing this but his oscillation on the status of the everyday world of common sense, or the perceptual world, causes him not to see the issue clearly. When the animated world of the perceptual is taken as the all inclusive ‘really real,’ science is viewed as an abstract, second class citizen. But James offers what we would consider a more sophisticated and adequate perspective when he views the world of common sense, having become linguistified, as itself suspicious, and consequently views all three tiers - common sense, scholastic philosophy, and science - as “regional ontologies”, or “language games” in Wittgenstein's terminologySee Ludwig Wittgenstein, Philosophical Investigations, translated by G.E.M. Anscombe (New York: The Macmillan Company, 1953), paragraph 7, paragraph 23. For the notion of “regional ontology” see Edmund Husserl, Ideas, translated by W.R. Boyce Gibson (New York: Collier Books, Macmillan Publishing Company, Inc., 1962) p. 57ff; p. 158ff. - and opposes all three to a more primordial or prereflexive level. When James takes this second approach it is easier to see that the basic distinction he began to make in “The Will to Believe” was between the scientific and religious domain where the will to believe was to be employed, and the domain of “ordinary” religion and science. Finally this position anticipates his ultimate metaphysical outlook, viz. “pure experience” as approachable through language on a series of diverse regional levels, but nonetheless not completely describable within language. It is important to recall that in The Varieties of Religious Experience James distinguishes between the science of religions and what he calls living religion: [T] he science of religions may not be an equivalent for living religion; and if we turn to the inner difficulties of such a science, we see that a point comes when she must drop the purely theoretic attitude, and either let her knots remain uncut, or have them cut by active faith. James, VRE, p. 489. The study of religion, in short is not the activity of religion; the latter is animated, personal, and, we would argue, necessitates a commitment in terms of the will to believe. Once again, however, James hesitates over offering the same two-fold delineation in other areas of science. On the one hand he tells the reader that “science-has ended by utterly repudiating the personal point of view.”Ibid., p. 491. On the other hand, he offers the following comment a few pages later on in a footnote: ...the divorce between scientist facts and religious facts may not necessarily be as eternal as it at first sight seems, nor the personalism and romanticism of the world, as they appeared to primitive thinking, be matters so irrevocably outgrown. The final opinion may, in short, in some manner now impossible to forsee, revert to the more personal style, just as any path of progress may follow a spiral rather than a straight line. If this were so, the rigorously impersonal view of science might one day appear as having been a temporarily useful eccentricity rather than the definitely triumphant position which the sectarian scientist at present so confidently announces it to be.Ibid., p. 501, Footnote. The burden of this paper has been to indicate that when James' two-fold outlook on perception and/or common sense is properly reconstructed, the raproachment between science and religion is not so “impossible to forsee.”. (shrink)

In recent years a number of books have been published that offer short autobiographical essays of academics, focusing on their research and how their life history affected their scholarly development. These could be labeled as "intellectual journey narratives." Some volumes focus on philosophers and their religious faith or lack thereof (e.g., Clark, 1997, Antony, 2007). Psychology has its own version of the intellectual journey narrative, in T. S. Krawiec's (1972, 1974, 1978) multivolume set of autobiographical essays by contemporary psychologists. In (...) 1987, Rosemary Pilkington edited her first volume of essays entitled Men and Women of Parapsychology: Personal Reflections, Esprit Volume 1. It contains autobiographical essays by Jule Eisenbud, Montague Ullman, Jan Ehrenwald, Eileen Coly, Joseph H. Rush, Gertrude R. Schmeidler, Emilio Servadio, Renée Haynes, Hans Bender, Karlis Osis, George Zorab and Bernard Grad. The second (2013) volume contains autobiographical essays by Mary Rose Barrington, Eberhard Bauer, William Braud (now deceased), Stephen Braude, Richard S. Broughton, Larry Dossey, Sally Rhine Feather, Erlendur Haraldsson, Arthur Hastings, Stanley Krippner, Lawrence LeShan, Roger Nelson, John Palmer, Guy Leon Playfair, William G. Roll (now deceased), Serena Roney-Dougal, Stephan A. Schwartz, Rex G. Stanford, Russell Targ, Charles T. Tart, and Walter von Lucadou. Between the two volumes almost every significant contemporary parapsychologist is represented, with the major exceptions being the late John Beloff and the late Ian Stevenson. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

The theory of the firm did not exist, in any serious manner, until around 1970. Only then did the current theory of the firm literature begin to emerge, based largely upon the work of Ronald Coase and to a lesser degree Frank Knight. It was work by Armen Alchian, Robert Crawford, Harold Demsetz, Michael Jensen, Benjamin Klein, William Meckling and Oliver Williamson, among others, that drove the upswing in interest in the firm among mainstream economists. This accessible book (...) provides a valuable overview of the prehistory of the firm. Spanning an impressive timeline, it delves into Antiquity, the Medieval era, the pre-classical economics period and the 19th and 20th centuries. Next, the book traces the theoretical contributions from pre-classical, classical and neoclassical economics. It will be illuminating reading for students and researchers of the history of economic thought, industrial organization, microeconomic theory and business history. (shrink)

The present dilemma in philosophy -- What pragmatism means -- Some metaphysical problems pragmatically considered -- The one and the many -- Pragmatism and common sense -- Pragmatism's conception of truth -- Pragmatism and humanism -- Pragmatism and religion.

This book reveals a stunning thread of scientific data that points the way to the natural anabolic state a biochemical condition wherein body fat is metabolized, muscle tissue is built, strength and speed are increased, mental acuity is enhanced, and the mind and body perform at top efficiency. This inspirational book is a must-read for athletes and coaches in every sport, students and teachers at every level, people of faith, people seeking faith, and anyone competing for success. Readers will learn (...) how one simple thought altered the blood chemistry of students taking the GRE and raised test scores and how that same thought increased athletic performance in multiple sports. Readers will also come to understand why honesty, gratitude, humility, self-discipline, assertiveness, love, faith, and playing-to-win induce an empowering anabolic blood chemistry. If you read this book, you will meet Jenny (the girl who achieved a seemingly impossible goal), Susie (the most aggressive infielder I ve ever seen), Hank (the shortstop who experienced his worst nightmare), John Doe (the guy who experienced all five types of stress before leaving his driveway), Attila the Hun (an example of humility), and several more unforgettable characters. If you read this book, I promise you that, by the time you finish the third chapter, you will fervently wish you'd read it earlier in your life. (shrink)

This essay analyses the role played by okra in The Underground Railroad, together with how it functions in relation to the soil that sustains it and which allows it to grow. I argue that okra represents an otherwise lost African past for both protagonist Cora and for the show in general and that this transplanted plant, similar to the transplanted Africans who endured the Middle Passage on the way to ‘New World’ slave plantations, survives by going through ‘black holes’, something (...) that is not only linked poetically to the established trope of the otherwise absent Black mother but which also finds support from physics, where wormholes (similar to the holes created by worms in the soil) take us through black holes and into new worlds, realities or dimensions. This is reflected in Jenkins’s series (as well as Whitehead’s novel) by the titular Underground Railroad itself, which sees Cora and others disappear underground only to reappear in new states (the show travels from Georgia to South Carolina to North Carolina to Tennessee to Indiana and so on), as well as specifically in the show through the formal properties of the audio-visual (cinematic/televisual) medium, which, with its cuts and movements, similarly keeps shifting through space and time in a nonlinear but generative fashion. Finally, I suggest that we cannot philosophise the plant or the medium of film (or television or streaming media) without philosophising race, with The Underground Railroad serving as a means for bringing together plants and plantations, soil and wormholes and Blackness and black holes, which, collectively and playfully, I group under the umbrella term ‘black (w)hole foods’. (shrink)

This chapter contains sections titled: The evolutionary background Genes: Selfish? Altruistic? Or both? The hunter‐gatherer mind and before Nature's moral sentiments Nature in the workplace The rest of the story and more.

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This chapter talks about status anxiety by drawing examples from Veronica Mars. There are differences in status, in one's standing in society. Some are at the top, some are at the bottom, and some are in the middle. Everyone is worried about where he or she fits on the hierarchy of standing and importance. Some lower primates sort themselves, with alpha males beating their chests, feeding first, and claiming privileged mating rights. We humans would like to think we are above (...) such vulgar displays, yet a quick glance at Neptune or at our own town reveals that we may be more subtle, but only a little. Where we fit in, what our status is, matters. It matters to the way others treat us, but, maybe more importantly, it matters to the way we think of ourselves. The way others treat us influences the way we think of ourselves. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work.This work is in the public domain in (...) the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Mutual accommodation is about co-operation, compromise, and inclusion. It's a big idea, equal to freedom, science, and compassion. The postwar global economic order led by the United States is one of the greatest historic achievements of mutual accommodation, yet it is now at risk from the centrifugal forces that have led to populism. Today, to many nations and people, Canada is the model country driven by successful mutual accommodation. In Might Nature Be Canadian? William Macdonald explores the theme of (...) mutual accommodation with a close lens on the Canadian experience. Canada has a drive toward mutual accommodation. The United States has a strong drive toward division. There has always been a divergence of ideologies between the two countries. The United States now appears to view the world as a never-ending struggle, which has become greater since 2000, between good and evil, while Canada, by contrast, leans toward the idea that there is an underlying order at the heart of things. Canada has always faced strong limits in creatively overcoming a challenging geography and French/English language differences within its own borders; on the other hand the United States sees itself as a country with virtually no limits. Throughout its history Canada's drive toward mutual accommodation, stronger than that of any other country, has allowed its increasingly diverse citizens to live together peacefully and successfully, even as they retain their own culture, language, and religion. Nature can be described as simultaneously either/or and both/and. Is there something fundamentally Canadian about this? Taking inspiration from British philosopher Alfred North Whitehead, who said that "civilization is the triumph of persuasion over force," Macdonald argues that the urgent spread of mutual accommodation, a charge led by Canada, is central to achieving a bearable world for everyone. (shrink)

The charge of treason and the judgment of insanity have left questions that invariably intrude on an assessment of Pound’s life and work. Critics frequently adopt a strategy of separating the life and the work, but tactical review is often necessary. There is a lightness in Pound’s writing that speaks of a being detached from the concerns of the world. Yet with his economic theory of social credit, his political and racial views, as well as his concern for other writers, (...) he is of the world—in the world and part of it. He was decidedly not tied to geography. He had no region or period, and he was as comfortable in Confucian China as in Dante’s Florence or twentieth-century Rome. He could work anywhere. He wrote The Pisan Cantos while jailed in Italy. The Cantos were published while he was in a mental wart at St. Elizabeths, yet a court found that he could not understand the charges against him. Can such an impairment and such achievement occur at the same time? If you say no, then what of the treason? Did he feign madness to escape punishment? Could Pound have been convicted of treason?In this paper, I intend to examine what has been loosely referred to as “the trial of Ezra Pound” and to show that Pound’s case should have been brought to trial within one or two years after his commitment to St. Elizabeths because he had a reasonable chance of being found not guilty of treason; even if found guilty, the circumstances in mitigation of a long prison term would have been so evident that he would have likely spent considerably less time in prison than he spent locked up at the mental institution. I will do this, in part, by reviewing the similarities and differences between Pound’s case and three other treason cases that came to trial within the first years after World War II. The English case, Rex v. Joyce, was tried shortly after the close of the war and well before Pound’s competency hearing on 13 February 1945.3 The law applied in Joyce would have led Pound’s lawyer to seek some postponement of trial until the American courts decided whether to follow the English lead. The other two cases involve the Americans, Douglas Chandler and Robert Best, employees of German radio, who were indicted with Pound in 1943. 3. William Joyce was an American who came to be known as “Lord Haw Haw.” He was hanged at Wandsworth, England, 3 Jan. 1946. He was the best known of the “radio traitors.” He began his programs, “This is Jairmany calling,” and would then prophesy the destruction of English towns and cities. The name “Lord Haw Haw” was created by the English journalist, Jonah Barrington, to ridicule Joyce and to make him appear idiotic. Conrad L. Rushing is a Superior Court Judge in California and an occasional lecturer in law at the University of California, Berkeley. He teaches a course in law and literature at the California Judges College and is a founder of the Sane Jose Poetry Center. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

In this comment I discuss the role of an ethics case consultant in an institutional setting, in contrast to situations when an ethics consultant serves an individual client. In the former situation, I believe the case consultant should articulate ethical issues, options, and arguments, but not recommend a particular course of conduct. In the latter situation, the role of the ethics consultant can be defined and determined in negotiations with the client.