In this excellent book, George A. Panichas, longtime editor of the conservative quarterly Modern Age, brings to a conclusion a critical trilogy, really a tetralogy, which includes The Reverent Discipline, The Courage of Judgment, and The Critic as Conservator. The unusual title is inspired by Plato’s Phaedrus, with Panichas writing at one point—concerning literary scholar Austin Warren’s “open celebration of great ideas, great writers, great souls”—that, “Literary greatness for him meant spiritual greatness, this is, the kind of greatness that gives (...) us guidance and helps to orient us towards the good, or, as Plato puts it, to make us ‘grow wings to overcome gravity’”. (shrink)

The dominant response to Peter Singer’s defense of an extremely demanding duty of aid argues that an affluent person’s duty of aid is limited by her moral entitlement to live her own life. This paper argues that this entitlement provides a basis not for limiting an affluent person’s duty of aid but rather for the claim that she too is wronged by a world marked by widespread desperate need; and the wrong she suffers is a distinctive one: the activation of (...) a duty of aid so demanding that it dominates her life, crowding out her own valuable projects and involvements. (shrink)

The Pursuit of Justice: A Personal Philosophical History is a collection of renowned scholar and philosopher James P. Sterba’s finest works - essays spanning the full spectrum of his illustrious career along with new scholarship on the enduring struggle for justice we face as a society, and as individuals in the modern world. That struggle, or pursuit, may be ongoing, but – as this book details – it has come a long way, and that progress, however frustrating it may (...) be to obtain and secure, is a testament to the work to which scholars like Sterba have devoted their lives and careers. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Practical Pursuits: Religion, Politics, and Personal Cultivation in Nineteenth-Century JapanStephen G. CovellPractical Pursuits: Religion, Politics, and Personal Cultivation in Nineteenth-Century Japan. By Janine Tasca Sawada. Honolulu: University of Hawai'i Press, 2004. Pp. xi + 387.In Practical Pursuits: Religion, Politics, and Personal Cultivation in Nineteenth Century Japan, her follow-up volume to Confucian Values and Popular Zen, Janine Sawada breaks new ground and sets (...) a high mark for future studies on Japanese religions. Practical Pursuits pulls down the sectarian barriers that have defined scholarly and sectarian studies of Japanese religions by looking at the common practice of personal cultivation through a detailed investigation that demonstrates the manner in which members of various groups—from Rinzai Zen to physiognomy movements— [End Page 512] engaged each other directly or indirectly in a conversation that came to shape religious practice in the modern period. The uncovering of what might be called a "common religion" is similar to the work of Ian Reader and George Tanabe in their book Practically Religious. Yet, in the process of exploring the contours of personal cultivation discourse, Sawada also sheds light on shifting lay and clerical identities, state-religion relations, and the development of new religions. The first half of the book is dedicated to an analysis of precedents set in the Tokugawa (Edo) period (1603-1868) and lays the groundwork for later changes during the Meiji period (1868-1912), which are the subject of the second half of the book.Sawada begins with the provocatively titled first chapter, "Dead Words." While this term derives specifically from eighteenth-century Nativist arguments, it is revealed in the course of the book to be a central theme in Japanese religious discourse. "Dead words" refers to the reaction by Nativists, Confucian scholars, Buddhist priests, and practitioners of various religious movements to what they perceived to be an overemphasis on obtaining a purely intellectual understanding of texts rather than realizing through practice the practical and moral implications of the texts. Here, Sawada introduces us to what she terms the "grammar" of personal cultivation, namely a framework of Confucian language upon which dialogue between often vastly different communities could take place. This "grammar" provided the foundation for broad and diverse conversations about personal cultivation, the content of which may have differed dramatically even as the language used was similar. Sawada also carefully traces the manner in which definitions of "learning" and "cultivation" changed over time, how religion and learning came to be viewed separately in the modern period, and the reactions of religious organizations to these fluctuations in definition.The "grammar" Sawada describes was used by a broad spectrum of elites and, as she demonstrates, was mediated by leaders of new religious movements. This mix of actors—Rinzai Zen priests, Shingaku leaders, Shintō practitioners, and others—"created their own interpretive conclaves, negotiated between textual systems of knowledge with which they had been imbued and the reality of their social and religious experience" (p. 27). This book brings to light the overlapping conversations between these different groups and peels back the multiple layers of their relations in which conversations over personal cultivation served as a bond between political, religious, and social elites.For students of Buddhism, the two chapters related to koji (lay) Zen are of particular interest. In these chapters Sawada details the interaction between those using the "grammar" she identifies earlier. In so doing, she begins to clarify how the clergy and elite lay practitioners negotiated new understandings of the boundaries dividing lay from professional practitioners. Sawada introduces evidence to counter the standard view that Zen clergy engaged in an "outreach" effort to expand lay practices in order to overcome the financial difficulties faced by temples in the Meiji period. While she gives evidence that finances were indeed a critical issue, she also shows us that, at least in some cases, the effort was more of an "inreach" by lay members seeking to gain or regain what they believed were traditional personal cultivation [End Page 513] practices. In such cases, Sawada shows, the clergy's reaction varied from resistance to passive acceptance.It is hard to find points to critique about this very enjoyable book. That... (shrink)

The rapid economic growth and surge of consumerism in emerging markets have placed significant pressure on the environment and consumers. While well-researched ethical consumption remedies may be effective in the Western contexts, they may not be readily translatable in emerging markets due to institutional and socio-cultural differences. This research examines the popular practice of Danshari in China and investigates how this self-oriented practice leads to other-oriented ethical consumption behaviours. Using qualitative data gathered from online sharing and interviews, we unpack how (...) Danshari practitioners question and reshape their relationship with possessions and consumption to enhance their self-concept clarity. This clarified and elevated self-concept, in turn, leads to ethical consumption behaviours. Unlike Western ethical consumption concepts that are driven by principles or ideologies, Danshari’s essence of detachment, self-orientation, and action focus resonate with traditional Chinese teachings, providing a pragmatist approach to cultivating ethical consumption behaviours in China. This research adds to the growing body of pragmatism-based ethics research, expands the discussion of the link between consumption and the self, and offers valuable insights into promoting ethical consumerism in emerging markets. (shrink)

This paper draws evidence from a national survey conducted in the Republic of Cyprus. Respondents provided evidence about their own self-promotion on social media while assessing other users’ personal salience online. Furthermore, they provided evidence about their own reactions toward other people’s personal salience. The study shows that respondents display affective, perceptional, as well as behavioral reactions toward other people’s online visibility. Demographic characteristics along with certain types of control variables are associated with individuals’ personal salience. Although (...) transferring personal salience constitutes a segmented social media influence, this survey shows that it is recognized as a widespread objective and priority by ordinary individuals. (shrink)

Research shows that goal-relevant objects are rated positively, which results from their functionality towards the aim. In previous studies these objects were always external to the agent. However, relevant knowledge of self is also potentially accessible during goal pursuit, as self-esteem is an indicator of aim’s feasibility. In two experimental studies we tested whether goal activation affects temporal changes in automatic evaluations of personality traits related to the dimensions of agency and communion. We administered affect misattribution procedure where participants rated (...) neutral Chinese hexagrams proceeded by words describing traits. The list of words comprised agentic and communal traits. The rating took place twice - before and after introducing a manual task. In the first study, goal activation led to slightly more positive implicit evaluations of agentic and more negative evaluation of communal traits, which is consistent with empirical data on self-perception depending on agentic knowledge rather than communal one. In the second study we showed that goal activation led to changes only for promotion-, but not prevention-oriented individuals, which is explained by motivation strength. The results indicate that valuation of traits changes temporarily along with goal pursuit. (shrink)

Personal Versus Political Affairs in Churchill's This is a Chair There are plenty of issues in the world to petition and fight for, yet each individual also has "battles" at home to contend with. Which is of more importance? We often separate the two indefinitely. In studying Caryl Churchill's work This Is a Chair, however, I would suggest the personal and political to be intimately related and possibly each even a causation of the other. To take care of (...) one may be eliminating the problem of the other as well. Might political problems stem from petty, personal qualms? Even more specifically might jeopardizing moral norms affect the greater social order? If so, this would be a revelation and fresh pursuit in solving many of the monumental political issues which are faced today. (shrink)

This new book prints a collection of updated lectures and papers written and delivered by Lord Woolf since 1986, following his retirement in 2005 from the office of Lord Chief Justice and a judicial career that has covered part or all of the last four decades. Lord Woolf expresses his personal views and provides a panoramic insight into the main law reforms over this period. The title The Pursuit of Justice reflects Lord Woolf's determination to see that justice is (...) done in the English courts. (shrink)

The potential of using personalized Large Language Models (LLMs) or “generative AI” (GenAI) to enhance productivity in academic research, as highlighted by Porsdam Mann and colleagues (Porsdam Mann...

To know Him is to love Him -- God as our personal father -- The unfolding revelation of God -- God's amazing attributes -- The Messiah has come! -- Wonderful Messiah, son of God -- The person of the Holy Spirit -- Holy Spirit, you are welcome here! -- Knowing God by knowing His word -- Knowing the master builder -- God's trustworthy word -- Hungry for his every word -- The uniqueness of God's word -- Getting to know (...) God. (shrink)

Dan Haybron presents an illuminating examination of well-being, drawing on important recent work in the science of happiness. He shows that we are remarkably prone to error in judgements of our own personal welfare, and suggests that we should rethink traditional assumptions about the good life and the good society.

In reviewing 50 years of personal research on influenza, I have journeyed, literally and figuratively, from an army camp epidemic in Fort Monmouth NJ in 1947 to a (literal and figurative) Valhalla, where I now conduct my research. Having entered the field as a physician, I have always sought practical applications of my work, yet in every instance, such applications have led me to seek further answers in basic research as new questions arose. I entered the area of influenza (...) virus genetics by the back door through an interest in the effects of corticosteroid hormones on viral replication, used the genetic approach in analyzing the morphological variation of the virus and, in so doing, exploited the finding of a linkage of high‐yield growth to spherical morphology. Today, all influenza vaccine viruses are high‐yield genetic reassortants. Subsequent study of reassortant viruses facilitated the identification and isolation of the two major antigens of the virus in antigenic hybrids and showed their differing functions in the induction of immunity. In turn, a new approach to influenza vaccination has been discovered and is presently under clinical investigation. (shrink)

In 1956, Hans Selye tentatively suggested that the scientific study of stress could ‘help us to formulate a precise program of conduct’ and ‘teach us the wisdom to live a rich and meaningful life’. Nearly two decades later, Selye expanded this limited vision of social order into a full-blown philosophy of life. In Stress without Distress, first published in 1974, he proposed an ethical code of conduct designed to mitigate personal and social problems. Basing his arguments on contemporary understandings (...) of the biological processes involved in stress reactions, Selye referred to this code as ‘altruistic egotism’. This article explores the origins and evolution of Selye’s ‘natural philosophy of life’, analysing the links between his theories and adjacent intellectual developments in biology, psychosomatic and psychosocial medicine, cybernetics and socio-biology, and situating his work in the broader cultural framework of modern western societies. (shrink)

The article argues that persons should be conceived as self-owners and entitled to acquire private property within justifiable property conventions because they should be able to live as project pursuers. This is the ‘project pursuit argument’. It leads to a conception of self-ownership that is stringent, but weaker than standard libertarian notions of self-ownership, and to an understanding of private property as a convention that has to meet a sufficientarian threshold in order to be justifiable.

Originally published in 1910, this is a volume of philosophy by an author who found his main calling in the creation of novels, Charles Francis Keary. Unusual in its relatively personal exploration of ideas, together with its accessible, literary style, the text nonetheless maintains an academically rigorous approach to its exploration of the boundaries of reason. The fundamental premise is that mental processes generally thought to be based on intuition can, more accurately, be seen to find their basis in (...) reasoning; this premise, in turn, forms the basis for an exposition of Keary's philosophy of life and religion. This is a highly readable, and critically underrated, book that will be of value to anyone with an interest in philosophy and theology. (shrink)

When President Obama laid out his vision for the U.S. Precision Medicine Initiative in a 2016 Boston Globe op‐ed, he cautioned, “[I]t only works if we collect enough information first.” “Collecting information” is an apt way to describe the subject of both books reviewed here. Jenny Reardon's The Postgenomic Condition: Ethics, Justice, and Knowledge after the Genome traces the history of the Human Genome Project and efforts around the globe to obtain blood samples to extract not only genetic data but (...) also meaning from them. Barbara Prainsack's Personalized Medicine: Empowered Patients in the 21st Century? concerns the capture of digital, quantifiable, and computable information about nearly all aspects of people's lives in the pursuit of personalized medicine. Reardon and Prainsack critique scientists’ and corporations’ appeals to liberal democracy, justice, and empowerment to collect more and more information about people. They reveal the limitations and frequent superficiality of those appeals and remind us that person‐centric ethics rather than data‐centric research is needed to realize a more democratic, just, and empowered society. (shrink)

Preface to the Irving Singer library edition -- Preface -- Introduction: Love and meaning -- Two myths about love -- Persons, things, ideals -- Sexual love -- Love in society -- Religious love -- Civilization and autonomy -- Love, and do as you will.

Many cultural commentators and philosophers are highly critical of the pursuit of fame. We argue that pursuing fame does not always deserve this negative appraisal, and can in some circumstances be virtuous. We begin our argument by outlining three positive functions that fame can serve, providing role models, spokespersons, and hermeneutic resources. These functions are particularly valuable for those from marginalized groups, providing empowering ways to respond to and subvert social discrimination. marginalized groups, providing empowering ways to respond to and (...) subvert social discrimination. Next, we explain the ways in which certain groups are under-represented in the public eye, resulting in a lack of recognition and respect. We argue that this under-representation ought to be mitigated. The pursuit of fame is valuable insofar as it acts a corrective to the injustice that arises because of the marginalization of certain groups from the public eye and celebrity culture. We then discuss four problems with the idea that the pursuit of fame and celebrity by members of marginalized groups may function to combat social injustice. First, celebrities from marginalized groups who are viewed as role models, spokespersons or hermeneutic resources, are especially likely to find themselves subject to judgmental and moralistic criticism from the public. Second, the pursuit of fame from members of marginalized groups runs significant risks of elite capture. Third, they are also likely to be subjected to demeaning forms of representation. Fourth, and more generally, the role of being famous can be severely psychologically damaging, causing significant personal burdens for those who pursue fame and ultimately achieve celebrity status. Taking these points together shows that while the pursuit of fame may be useful in mitigating certain forms of social injustice, there are also important reasons to worry about how effective a tool it is, and the costs that arise for those who pursue fame and become celebrities. We conclude our argument in by noting how the domain of fame and intersectionality influences the extent to which the pursuit of fame is valuable and burdensome. -/- . (shrink)

Teacher Education and the Pursuit of Wisdom takes its readers into the deep waters of investigating teaching not simply as a profession but as a precious "way of life." The author begins by investigating the nature of teaching as both an "active" and a "contemplative" endeavor and inquires into the resonance between the nature of teaching on the one hand and what has been said classically about genuine philosophizing on the other hand. Having laid the groundwork for students to be (...) able to recognize this intimate connection, readers are next challenged to take up the notion of teaching as a "way of life" in the pursuit of wisdom experimentally and to record their observations in a personalized journal format. Thorough explanations are provided concerning the value of journaling for self-knowledge, and exemplar texts by master journal writers are discussed. This book is designed for use as a primary textbook in philosophy of education courses. Instructors will find it helpful as a means to organize engaging classes at both the undergraduate and graduate levels for genuine philosophic practices and inquiry. It contains a well-defined program of work that is modelled upon the latest research concerning "authentic task design." Its rich experimental approach is replete with a broad array of learning tasks, assessment tools, and practices that are aligned with the competencies-based approach taken in most professional certification and BEd Programs. (shrink)

This paper presents a personal view on the work of RECs from three different viewpoints: as a researcher, as an occasional participant in other people's studies, and as a potential beneficiary from medical research. It is concluded, from all three perspectives, that whilst RECs are making a valuable contribution to medical research there is a danger that in pursuit of their day-to-day business, they may lose sight of their ultimate purpose, which is to help promote the efficient conduct of (...) ethically sound research for the public benefit. (shrink)

Dignity is a universal principle that requires us to treat every person as having worth beyond who a particular person is or what they do. Dignity is a complex and sometimes contested idea, that at times can be compromised in health care and allegedly also within the practice of outdoor therapy. Outdoor therapies comprise a range of therapeutic approaches including nature-based therapy, adventure therapy, animal-assisted therapy, forest therapy, wilderness therapy, surf therapy, and more. Within the literature of outdoor therapies there (...) has been limited research on ethics related to common understandings of care concepts such as relational dignity and human rights. The aim of this paper is therefore to unravel briefly whether dignity in general, and relational qualities of dignified care more particularly, might be a useful concept to apply in order to support an ethical practice in outdoor therapies. (shrink)

This article attempts to answer the question, “What are the most important ideas from serving as Executive Editor of the five‐year history project that culminated in the book, Corporate Responsibility: The American Experience?” The ideas focus on clarifying the phenomenon of tenacity; looking at three foundations of our tenacity; and asking “How fragile is our tenacity?” This article also presents three foundational principles that underlie the American experience of corporate responsibility. First, the Checks & Balances Principle tells us that there (...) are checks and balances in democratic capitalism which give us confidence that the pursuit of economic goals will be moderated for the common good. Second, the Moral Projection Principle shows that there is good reason to consider the corporation not only as a legal person under corporate law but also as a moral person. And, last, the Moral Common Ground Principle reflects that there are shared moral values ascertainable by well‐developed consciences in individuals and in corporations. The article concludes with this argument: The tenacity regarding corporate responsibility that has been so characteristic of American capitalism is fragile—calling for serious vigilance if it is to endure. (shrink)

Journal of Human Values, Volume 28, Issue 2, Page 129-142, May 2022. This research focus on the barriers and facilitators of accessing primary and secondary education among the tribal girls in the hinterlands of India. Using ethnographic approach, this study provides a narrative of the girls belonging to the Oraon tribe on what enables or prohibits them to successfully complete their education. The findings reveal that the economic hardships of parents, early arranged or love marriages and the absence of role (...) models in the village affect the perceived value and relevance of education. On the other hand, competent teachers, the use of local language, local relevance of syllabus, stable family income and parental support played a crucial role in facilitating the successful completion of the girls’ education. The article applies the theoretical framework of ecological systems theory to better understand the proximal and distal personal and societal factors that determine the dropout rate of the tribal girls in the formal education system. (shrink)

A person's well‐being consists in his successful pursuit of valuable, willingly embraced goals. Many of these goals have a nested structure, and presuppose the existence of social forms or collective goods. Self‐interest is a narrower notion than that of personal well‐being. Self‐interest is advanced by fulfilment of a person's biologically determined needs and desires, including his feelings of satisfaction or contentment that arise from his pursuit of goals, which he was not biologically determined to have. Unlike the division between (...) morality and self‐interest, there is no deep division between morality and personal well‐being. (shrink)

Psychology as a distinct scientific discipline originated within Western contexts, predominantly serving and studying Western populations (the United States, Canada, Australia, New Zealand, and Western Europe). Likewise, dominant theories of well-being revolve around Western ideals such as individualism, self-actualization, personal achievement, and the pursuit of happiness (Krys et al., 2024; Seligman & Csikszentmihalyi, 2000). Furthermore, psychological theories of ‘the good life’ are mostly Aristotelian and Western (Ratchford et al., 2023). Even the selection of what virtues constitute ‘the good life’ (...) reflects preferences and personality traits that are adaptive and socially desirable in Western contexts but not necessarily in other Majority World Contexts (i.e., people from contexts outside of Western localities) (Wilson et al., 2024; Yu & Xie, 2021). The prevailing frameworks of well-being reflect culturally specific ideals of self-actualization and independence, often neglecting broader relational and ecological dimensions. In contrast, communal well-being, as central to many Indigenous philosophies, features relational harmony across generations, interconnectedness with others and the environment, and transcends individual concerns. This distinction underscores the need for communal perspectives to enrich and diversify well-being paradigms toward a truly global science of personality. In response, we present a Majority World perspective of communal well-being that has been largely overlooked in the literature: the Anishinaabe concept of Mino-Bimaadiziwin, or “living in a good way.” Mino-Bimaadiziwin is a philosophy of well-being rooted in the rich teachings, practices, and values of the Anishinaabeg, a particular North American Indigenous group. The Anishinaabeg are Indigenous peoples consisting of the Ojibwe (Chippewa), Potawatomi, Algonquin, Saulteaux, Nipissing, and Mississauga First Nations. We highlight this Indigenous perspective because the lead author is a descendant of the Bois Fort Band of Chippewa. Thus, the purpose of this article is to present insights into the process and content of Mino-Bimaadiziwin and the pursuit of harmony as a First Nations Majority World approach to well-being. Mino-Bimaadiziwin emphasizes the interconnectedness of all life, offering a relational, ecological, and spiritual framework for well-being (Nelson et al., 2024). Central to this framework are the Seven Grandfather Teachings—Truth, Humility, Respect, Love, Courage, Honesty, and Wisdom. These interdependent virtues guide individuals and communities towards harmony—the telos of Anishinaabe flourishing. Moreover, in contrast to empirical epistemologies, Anishinaabe do not view causal relationships as linear, so we present the Seven Grandfather Teachings or virtues as both a process and outcome of Mino-Bimaadiziwin. Because of these distinctions, this dynamic perspective of well-being is best portrayed through the Indigenous methodology of storywork (Archibald, 2008; Smith, 2012). Thus, we employ a narrative approach in the posture of a pluralistic scientific perspective, layering Anishinaabe teachings with Western psychological theories to diversify the discourse of human flourishing. (shrink)

The human mind is extraordinary in its ability not merely to respond to events as they unfold but also to adapt its own operation in pursuit of its agenda. This ‘cognitive control’ can be achieved through simple interactions among sensorimotor processes, and through interactions in which one sensorimotor process represents a property of another in an implicit, unconscious way. So why does the human mind also represent properties of cognitive processes in an explicit way, enabling us to think and say (...) ‘I’m sure’ or ‘I’m doubtful’? We suggest that ‘system 2 metacognition’ is for supra-personal cognitive control. It allows metacognitive information to be broadcast, and thereby to coordinate the sensorimotor systems of two or more agents involved in a shared task. (shrink)

The present essay attempts to establish a naturalistic theory for the pursuit of ideals. It is argued that "the necessary condition for the fulfillment of human life" lies in the pursuit of science, morality, and art. After setting forth the view of man as a product of nature with characteristic traits of symbolic response, plasticity of drives, consciousness, and self as a personality, a general chapter is devoted to the discussion of ideals. On this theme, Krikorian expounds a "contextualistic naturalistic" (...) thesis that regards "ideals as natural aspirations that function in a variety of contexts." The crucial question deals with the criteria for evaluating competing ideals. Four criteria are suggested: 1) "firm roots in human nature," 2) universality of scope, 3) personal appeal, and 4) the pragmatic test or "persistence through time." It is not clear how these alleged criteria can yield rational comparative evaluation, since no careful exposition or arguments are offered for the acceptability of these criteria. (shrink)

The popular slogan that one ought to fight for what he believes right appears to point a way for persons to witness the moral seriousness of their interest in reform. But exactly what way does it point, and, in particular, does it enjoin resort to violence for the sake of what one believes right ? Pursuit of this question exposes some roots of our indecisive and often confused views about the acceptable means of revolution and reform and the eventual r61e (...) of violence therein. Common understandings of ?violence? and ?fight for? do not carry us far. Further, there are doubtless differences in how the slogan's enjoinment of ?fighting? (and thus, if at all, of violence) is understood to be limited. These differences and the issues underlying them are exposed when we ask whether the slogan is to be understood to enjoin fighting or manners of fighting that might be called premature, gratuitous, or wasteful, and when we ask whether the ?ought? in the slogan is to be understood as, at best, a prima facie ought. (shrink)

_Purpose._ The article presents exploring the cultural and anthropological traits of consumers and producers of cultural services and products in the digital epoch. There have been singled out two types of cultural subjectivity according to the aim of a person’s activity in the virtual net: either production of things, services, and technologies or the consumption and creative use of all mentioned innovations. So these sociocultural formations are called "geek" and "chic" subcultures. _Theoretical basis._ The historical genealogy of the definitions was (...) analyzed, so as the changes in social esteem of the contribution of geeky persons to modern art and design practices. Social and cultural identities of those who belong to the modern youth-subcultural communities have been formed according to the topology and temporality of digital trends. To explain the worldview characteristics of the members of those subcultures the concept of "the New Middle Ages" was used to discover the values and pursuits of those who represent geek and chic subcultures. The study is based on the theoretical works of such classical authors as A. Toffler, and Z. Bauman, as well as current investigators of youth cultures. They are Calum Finister, Thomas V. Pollet, Nick Neave, Jessica McCain, Billy Wong. The chic subculture is oriented toward the imitation of visual images, consumer habits, and the way of life of successful (or seemed to be such) people. Glamorous followers need to receive approvals and likes from like-minded people. The geek subculture is more inner-sense-oriented. It unites intellectuals and activists who have common creative intentions. _Originality._ There have been analyzed the main attributes and features of such modern subcultures were conditionally named chic and geek. They were analyzed in the context of the concept of the New Middle Ages. _Conclusions._ The virtual user’s life world seems to be diverse only quantitatively, but qualitatively it is as narrow, mythopoetic, and esoterically uncritical as the world of the Medieval person, who used to live the whole life in the same place, mai in one’s village. But thanks to the merger of the IT industry with effective social management, the geek culture becomes a powerful super-subculture that defends values of social good, industrial productivity, and cultural creativity. Chic subculture creates new trends in fashion and art discourse. It develops modern lifestyles, its visual images with which our era will be associated in the future. (shrink)

Several authors have speculated that (1) the pharmaceutical, genetic or other technological enhancement of human mental capacities could result in the creation of beings with greater moral status than persons, and (2) the creation of such beings would harm ordinary, unenhanced humans, perhaps by reducing their immunity to permissible harm. These claims have been taken to ground moral objections to the unrestrained pursuit of human enhancement. In recent work, Allen Buchanan responds to these objections by questioning both (1) and (2). (...) I argue that Buchanan’s response fails. However, I then outline an alternative response. This response starts from the thought that, though moral status-increasing human enhancements might render ordinary, unenhanced humans less immune to permissible harm, they need not worsen the overall distribution of this immunity across beings. In the course of the argument I explore the relation between mental capacity and moral status and between moral status and immunity to permissible harm. (shrink)

According to Korsgaard’s very influential interpretation, moral normativity follows from a commonly accepted conception of rational agency, namely, the capacity to set ends and pursue them or humanity. The paper argues that humanity is not the source of moral normativity. Taking the exercise of your freedom in pursuit of your ends to be justified commits you to acknowledging the equal claim of others to see themselves as justified in the pursuit of their ends. This entails the equal restriction of the (...) freedom of each to ensure maximal freedom for all. But this is precisely what Kant thinks of as the state of right. In contrast, the paper claims that the second formula of the categorical imperative commands making the humanity of rational beings who are assumed to possess the capacity to act morally or personality, into our end, precisely because they are assumed to possess this distinct rational capacity. (shrink)

Recently, philosophers have put forth views in the epistemology of disagreement that emphasize the epistemic relevance of the first-person perspective in disa- greement. In the first part of the paper, I attempt a rational reconstruction of these views. I construe these views as invoking the first-person perspective to explain why it is rational for parties to a disagreement to privilege their own opinions in the absence of independent explanations for doing so—to privilege without independent explanations. I reconstruct three ways privilege (...) might be thought to arise: by demotion, through self-trust, and through the epistemic immediacy in the first-person perspective. I argue that none of these ways, and none of the views that make use of them, clarify a compelling account of the epistemic relevance of the first-person perspective. In the second part of the paper, I try to discern some lessons and outline an alternative approach. According to this approach, the epistemic relevance of the first-person perspective is not to explain privilege without independent explanations but to explain the epistemic limits of intersubjective understanding. These limits are manifest in reflective disagreement and explain how other minds matter for one’s own mind in the pursuit of knowledge. The resulting view about the epistemology of disagreement is neither skeptical nor dogmatic, but dialectical, involving an active mental state that conceptualizes not only the subject matter but also one’s own and others’ minds in thinking and rational interaction at the epistemic limits of intersubjective understanding. (shrink)

A strong distinction is often made between personal autonomy and moral autonomy. Personal autonomy involves governing yourself in the pursuit of your own conception of the good. Moral autonomy involves legislating the moral law for yourself. Viewed in this way personal autonomy seems at best marginal and at worst a positive hindrance to moral autonomy, since personal autonomy can conflict with moral autonomy. Given that Kantian approaches to morality are closely aligned with moral autonomy, does that (...) mean that the Kantian must view personal autonomy as a moral hindrance? Can there be a legitimate role for personal autonomy within Kant’s ethical framework? This paper will seek to argue: that personal and moral autonomy need not be seen as in tension or at odds with one another; that Kant defends an attractive weak substantive theory of personal autonomy; that socialisation plays an important role (both positive and negative) in the development of autonomy competences in Kant’s theory; and that personal autonomy (properly understood) has an essential role to play in Kant’s ethical framework. (shrink)

This book provides the reader with a detailed and captivating account of the story where, for the first time, physicists ventured into proposing a new force of nature beyond the four known ones - the electromagnetic, weak and strong forces, and gravitation - based entirely on the reanalysis of existing experimental data. Back in 1986, Ephraim Fischbach, Sam Aronson, Carrick Talmadge and their collaborators proposed a modification of Newton's Law of universal gravitation. Underlying this proposal were three tantalizing pieces of (...) evidence: 1) an energy dependence of the CP (particle-antiparticle and reflection symmetry) parameters, 2) differences between the measurements of G, the universal gravitational constant, in laboratories and in mineshafts, and 3) a reanalysis of the Eötvos experiment, which had previously been used to show that the gravitational mass of an object and its inertia mass were equal to approximately one part in a billion. The reanalysis revealed that, contrary to Galileo's position, the force of gravity was in fact very slightly different for different substances. The resulting Fifth Force hypothesis included this composition dependence and also added a small distance dependence to the inverse-square gravitational force. Over the next four years numerous experiments were performed to test the hypothesis. By 1990 there was overwhelming evidence that the Fifth Force, as initially proposed, did not exist. This book discusses how the Fifth Force hypothesis came to be proposed and how it went on to become a showcase of discovery, pursuit and justification in modern physics, prior to its demise. In this new and significantly expanded edition, the material from the first edition is complemented by two essays, one containing Fischbach's personal reminiscences of the proposal, and a second on the ongoing history and impact of the Fifth Force hypothesis from 1990 to the present. <. (shrink)

As persons, beings with a capacity for autonomy, we face a certain practical task in living out our lives. At any given period we find ourselves with many desires or preferences, yet we have limited resources, and so we cannot satisfy them all. Our limited resources include insufficient economic means, of course; few of us have either the funds or the material provisions to obtain or pursue all that we might like. More significantly, though, we are limited to a single (...) life and one of finite duration. We also age, and pursuits that were possible at earlier points within a life may become impossible at later stages; we thus encounter not only an ultimate time limit but episodic limits as well. Because we must live our lives with limited resources—material and temporal—we are pressed to choose among and to order our preferences. Without some selection and ordering, few if any of them would be satisfied, and we would be unable to live lives that are recognizably good at all. Moreover, we would be unable to function well as the autonomous beings that we are. Our practical task then is to form a coherent, stable, and attractive ordering of aims—to develop a conception of our good. (shrink)

The syndrome of autism was first systematically identified in the 1940's, and has been the focus of a broad range of work since that time. Its symptomatology is seemingly diverse, and involves a rough division between 'personal' and 'nonpersonal' tendencies. In the personal category are difficulties in understanding and interacting with other persons, socialisation, empathy and communication. In the non-personal category are difficulties in adaptability, occasional special abilities, and a wide range of peculiarities in learning, generalisation, pursuit (...) of narrow interests, and so on. Some tendencies, such as peculiarities in the use of language, seem to span both categories. A central question in the theory of autism, therefore, is whether these two categories of impairment share a common pattern or character. It is true that received sets of diagnostic criteria, drawn from empirical observation, give the impression of a split syndrome in which non-personal and personal tendencies occur together but are different in nature. However, we cannot simply trust the language games which inform the presentation of these observations: as Wittgenstein repeatedly argued, forms of words and 'analogies in language' can have the effect of obscuring both similarities and differences between things. The main thesis of the present paper is that there does exist a pattern common to these two areas of impairment, in that both involve dilogical structures. (shrink)

This work seeks to develop a Kantian ethical theory in terms of a general ontology of values and norms together with a metaphysics of the person that makes sense of this ontology. It takes as its starting point Kant’s assertion that a good will is the only thing that has an unconditioned value and his accompanying view that the highest good consists in virtue and happiness in proportion to virtue. The soundness of Kant’s position on the value of the good (...) will is defended against criticisms directed against it by G. E. Moore and it is argued that there is an ambiguity in Moore’s notion of ‘intrinsic value’ that makes him unable to fully understand and appreciate the Kantian view. It is also argued that the special value of moral goodness has been unduly neglected in modern moral philosophy, even by those working in the Kantian tradition, and it is suggested that the possibility of a Kantian ethical theory centred on the notion of the highest good remains to be explored. In order to lay the ground for such a theory a Kantian approach to reasons for action and the metaphysics of the person is developed and defended, albeit in a way that, in contrast to Kant himself, emphasizes the social dimension inherent in being a person and acting on reasons. It is also argued that there exists what Henry Sidgwick has called a dualism of practical reason, which means that there are two systematic modes, the self-interested and the moral, of approaching action. These two modes correspond to the two components of the highest good as understood by Kant and it is argued that the highest good represents a reasonable way of unifying them. These two parts of the highest good are then considered, each in turn, and Kantian models for understanding them are elaborated and defended against main rivals. On the matter of happiness, it is argued that standard philosophical theories fail to properly account for the way in which a subject’s own opinions about what constitutes her happiness are important in determining where her happiness actually lies. On the matter of morality, Kantianism is contrasted with consequentialism, the other leading theory that understands morality in terms of an ideal of impartiality and it is argued that the Kantian ideal, which can be called ‘impartiality as universalizability’ is superior to the consequentialist one, which can be called ‘impartiality as impersonality’. A version of Kantian ethics that places its emphasis on the Formula of Universal Law is then elaborated and it is argued that it is reasonable to understand maxims, or at least those maxims eligible for the universalizability test, as having to do with the basic general principles according to which we live. This kind of interpretation creates a large room for the exercise of judgment on the part of the agent and it is suggested that the standards according to which such judgment is exercised are largely determined through our actual moral practices and discourses. (shrink)

The key to understanding self-identity is identifying the transcendental structures that make a temporally extended, continuous, and unified experiential life possible. Self-identity is rooted in the formal, temporalizing structure of intentional experience that underlies psychological continuity. Personal identity, by contrast, is rooted in the content of the particular flow of experience, in particular and primarily, in the convictions adopted passively or actively in reflection by a self-identical subject in the light of her social and traditional inheritances. Secondarily, a person’s (...) identity is rooted in others’ characterizations of that person in the light of the social conventions and constructs of the cultures and traditions that have shaped the personal identity of the ones who make the attributions. Personal identity, on this view, is fundamentally rooted in beliefs, traits—especially character traits—sentiments, and moods, that is, in the subject’s convictions about the true, the good, and the right—and in the commitments to the pursuit of (apparently) worthwhile goods and to the practical identities rooted in those convictions. (shrink)

There is now a considerable literature on Michel Foucault but this is the first monograph which explicitly addresses his influence and impact upon education. Personal autonomy has been seen as a major aim, if not the aim of liberal education. But if Foucault is correct that personal autonomy and the notion of the autonomous person are myths, then the pursuit of such an aim by educationalists is misguided. The author develops this critique of personal autonomy and liberal (...) education from the writings of Foucault, and also considers Foucault's own educational practices. The author, James Marshall, who lives in New Zealand, has already written several articles for academic journals on Foucault. (shrink)

The relationship between animal rights and contractarian theories of justice such as that of Rawls has long been vexed. In this article, I contribute to the debate over the possibility of inclusion of animals in Rawls’s theory of justice by critiquing the rationale he gives for their omission: that they do not possess moral personality. Contrary to Rawls’s assumptions, it appears that some animals may possess the moral powers that comprise moral personality, albeit to a lesser extent than most humans. (...) Some animals can act in pursuit of preferences and desires (and communicate them non-verbally), which might be taken as implicitly selecting a conception of the good; further, scientific research demonstrating inequity aversion and social play behaviors suggests that some animals can have a sense of justice relating to their own social groups. I conclude that Rawls’s theory needs to acknowledge any animals that can be considered to meet the threshold of moral personality, while the concept of moral personality as a range property may also require reconsideration. (shrink)

Velin raises concern with the high school stereotype in personal growth and identity in the pursuit of acting “cool” through a philosophical discussion.

The sheer impact of the recent global financial turmoil and scandals (such as Enron and WorldCom) has demonstrated that unbridled commercial entrepreneurs who are allowed to pursue their short-term opportunities regardless of the consequences has led to a massive depreciation of the wealth of nations, social livelihood and environmental degradation. This article suggests that the time has come for entrepreneurs to adopt a more integrative view of business that blends economic, social and environmental values. Social entrepreneurs present such a proposition (...) through their deep commitment towards the social vision, appreciation of sustainable practices, innovativeness, ability to build social networks and also generate viable financial returns. It could be expected that social entrepreneurs often possess certain distinct personality characteristics which define their behaviours/actions. Personality traits are partly developed by innate nurturing, socialization and education. These tacit traits are also formed values/beliefs held and play an important role in driving social entrepreneurial decision making. Thus, personality traits may influence the intentions and the manner in which the individual acts. We hold that if social entrepreneurship is to be effective and impactful, business and management education can facilitate the development of these critical personality traits. Thus, this study primes at determining the personality traits that influence social entrepreneurs’ start-up intentions. It also reinforces the findings that personality traits do influence entrepreneurship in general. This study examines the influence of the Big Five personality traits on social entrepreneurship dimensions. The findings reveal that agreeableness positively influences all dimensions of social entrepreneurship, whereas openness exerts a positive influence on social vision, innovation and financial returns. Methodologically, this study develops valid and reliable scales for social entrepreneurship and verifies the adopted Big Five personality measure of Schmit et al. (Pers Psychol 53:153–193, 2000) using the five-point Likert scale. The implication of this study is that element of appreciation of social responsibility, sustainability and character development needs to be integrated within the business education curriculum to support social entrepreneurs in realizing genuine value and impact to the causes and communities they serve. Future business leaders also need to be equipped with entrepreneurship skills, while exuding independent and reflective thinking in the pursuit life-long learning. The originality of this study lies in its focus on personality traits on social rather than commercial entrepreneurship. It is hoped that the findings will trigger a paradigm shift towards greater social entrepreneurship through education by nurturing sustainable development values in future business graduates. (shrink)

What does citizenship have to do with living a worthy human life? Political scientists and philosophers who study the practice of citizenship, including Rawlsian liberals and Niebuhrian realists, have tended to either relegate this question to the private realm or insist that ethical principles must be silenced or seriously compromised in our deliberations as citizens. This book argues that the insulation of public life from the ethical standpoint puts in jeopardy not only our integrity as persons but also the legitimacy (...) and long-term survival of our political communities. In response to this predicament, David Thunder aims to rehabilitate the ethical standpoint in political philosophy, by defending the legitimacy and importance of giving full play to our deepest ethical commitments in our civic roles and developing a set of guidelines for citizens who wish to enact their civic roles with integrity. (shrink)

This paper examines the apology for the life of the mind Francis Bacon gives in Book I of his 1605 text The Advancement of Learning. Like recent work on Bacon led by the ground-breaking studies of Corneanu, Harrison and Gaukroger, I argue that Bacon’s conception and defence of intellectual inquiry in this extraordinary text is framed by reference to the classical model, which had conceived and justified philosophising as a way of life or means to the care of the inquirer’s (...) soul or psyche. In particular, Bacon’s proximities and debts to the Platonic Apology and Cicero’s defence of intellectual pursuits in Rome are stressed, alongside the acuity and eloquence of Bacon’s descriptions of the intellectual virtues and their advertised contributions to the theologically and civically virtuous life. (shrink)