A uniquely playful and incisive illustrated collection of Zen teaching stories from one of America's best-known and most-respected Zen masters. A Modern Classic. In the tradition of the great koan collections and the extensive records of ancient masters, Robert Aitken--one of America's best-known and most-respected Zen masters--distills a lifetime of teaching down to its essence. Intriguing, playful, and deceptively easy to read, Zen Master Raven is a brilliant encapsulation of Zen in over a hundred koan-like encounters--featuring curious beginners (...) like Mallard and Mole, to teachers-in-training like Porcupine, to the profound wisdom of masters like Brown Bear, Moose Roshi, and Zen Master Raven himself. (shrink)

In Taking the Path of Zen , Robert Aitken provided a concise guide to zazen (Zen meditation) and other aspects of the practice of Zen. In The Mind of Clover he addresses the world beyond the zazen cushions, illuminating issues of appropriate personal and social action through an exploration of the philosophical complexities of Zen ethics. Aitken's approach is clear and sure as he shows how our minds can be as nurturing as clover, which enriches the soil (...) and benefits the environment as it grows. The opening chapters discuss the Ten Grave Precepts of Zen, which, Aitken points out, are "not commandments etched in stone but expressions of inspiration written in something more fluid than water." Aitken approaches these precepts, the core of Zen ethics, from several perspectives, offering many layers of interpretation. Like ripples in a pond, the circles of his interpretation increasingly widen, and he expands his focus to confront corporate theft and oppression, the role of women in Zen and society, abortion, nuclear war, pollution of the environment, and other concerns. The Mind of Clover champions the cause of personal responsibility in modern society, encouraging nonviolent activism based on clear convictions. It is a guide that engages, that invites us to realize our own potential for confident and responsible action. (shrink)

Abela and Murphy (J Acad Mark Sci 36(1):39–53, 2007 ) examined Service-Dominant (S-D) logic (Vargo and Lusch, J Mark 68(1):1–17, 2004 ) from the viewpoint of Marketing Ethics and concluded that whilst S-D logic does not have explicit ethical content, the Foundational Premises (FPs) of S-D logic do have implicit ethical content. They also conclude that what may be needed to make the implicit more explicit is the addition of another FP. The aim of this article is to explore whether (...) S-D logic needs to be modified, if one wishes to construct a theoretical framework for analysis of Marketing that has ethical considerations fully integrated. We critically evaluate the claim that the FPs are inherently ethical and conclude that S-D logic should be modified. We offer an additional FP for consideration that relates to the role of personal and societal values in the co-creation of value. This FP is necessary because of the role that the ethical positions of actors play in exchange behaviour. However, it should be pointed out that whilst the article explores the ethical potential of S-D logic it does not privilege any particular ethical position or code. These concerns will be addressed in subsequent articles: the aim here is to establish the underlying rationale for including an explicit commitment to ethics in S-D logic. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 22 (2002) 63-76 [Access article in PDF] Formal Practice: Buddhist or Christian Robert Aitken Diamond Sangha In this paper, I write from a Mahayana perspective and take up seven Buddhist practices and the views that bring them into being, together with Christian practices that may be analogous, in turn with their inspiration. The Buddhist practices sometimes tend to blend and take on another's attributes and (...) functions. I name them according to their usage in Western Buddhism.The Nembutsu (Ch. Nien-fo, "Recalling Buddha") is the pronouncement of veneration to Amida Butsu (Ch. A-mi-to-fo, Skt. Amitabha Buddha), an appeal to his salvific power, and sometimes an endeavor to unify with him.The ekomon (Ch. hui-hsiang-men, Skt. parinamana) is a verse that transfers merit back to Buddhas, bodhisattvas, and past teachers for their further empowerment to bring beings to the way of the Buddha.Zazen (Ch. tsao-ch'an, Skt. dhyana) is focused meditation intended to enable the student to personalize the realization and way of the Buddha.The vow or expression of aspiration (J. gan, Ch. yuan,Skt. pranidhana) pronounces a determination to make realization possible for the self and others.Sange, or zange (Ch. chang-hui, Skt. kshamayati), is the confession of personal responsibility for bad karma in the past and repentance for it.Mudra(J. in, Ch. yin) and dharani(J. darani or ju, Ch. chou) are ritualized presentations of realizations and their dharma. They can be gestures, hand positions, or postures; dharaniare esoteric formulas or texts.Sutras and sutra services, from the Sanskrit (J. kyo,Ch. ching), traditional Buddhist chants and texts. The Nembutsu The Nembutsu invokes Amida, the Buddha of Infinite Light and Life and the Lord of the Pure Land, a powerful savior by dint of vows he took while still in his Bodhisattva Dharmakara incarnation. He is venerated across Asia—in Japan, Korea, Vietnam, and the Chinese diaspora. The Nembutsu formula, "Namu amida butsu," or the equivalent in the other languages ("Veneration to 'Amida Butsu'"), is repeated devotionally, bringing promise of a joyous afterlife, and for some, intimacy with Amida, [End Page 63] the spiritual oyasama, or parent, an effect not unlike that of Christian mysticism. 1 The Myokonin (Pure and Happy People), the Pure Land movement of Japanese who take it upon themselves to practice the Nembutsu moment-to-moment, set forth their experience in artless poetry that is poignant and metaphysically clear: I thought it was all due to my self-power, That [the Nembutsu] was uttered; But it was not so, it all came from the power of Oya. What I was imagining to be the other power Was no other than the self-power itself. Wishing to shun the evil path And ever hoping for the Pure land— The very thought was no other than the self-power. I have been designing all the time, Saying, "Is this the way, or that?" But there was no designing after all, All was given fully, and freely How grateful I am! Namu amida butsu! 2Interior repetition of the Nembutsu hundreds of times a day brings the fulfilling gift of spiritual intimacy with the oya, and the Christian analoy is clearly the Jesus Prayer, "Lord Jesus Christ, Son of God, have mercy on me, a sinner," or its shortened version, "Lord have mercy" ("Kyrie eleison"). 3 Yet there is more than a shade of difference between devotion to a savior empowered by his original vows for his all-embracing compassion, and devotion to the one who inherits the power of an omnipotent God. In the words of Saint Teresa of Avila, "God is almighty. His power has equaled His will; and so He can do everything that pleases him. The less I understand this, the more I believe it and the greater the devotion it arouses in me. Blessed is He forever! Amen." 4 The EkomonIn contrast to the Nembutsu, the ekomon is not an appeal for redemption but a return of the "auspicious power" (J. fukutoku, Ch. fu-tu, Skt. punya) of the sutra or sutras just recited to... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Who Hears?A Zen Buddhist PerspectiveRobert AitkenWestern psychologists and neurologists have attempted to use their concepts to explain East Asian religions for more than seventy-five years. Carl Jung (1875–1961) wrote a long foreword to Richard Wilhelm's The Secret of the Golden Flower back in 1931, which gave many readers in Europe and the Americas their first glimpse of philosophical Daoism.1 A generation later, Erich Fromm's conversations with D. T. Suzuki (...) were recorded in Zen Buddhism and Psychoanalysis.2 In our own time, the Dalai Lama's collaborative work with neuroscientists and psychologists has received widespread attention,3 while academia has given James H. Austin's Zen and the Brain hearty approval.4The process of mutual understanding between Western scientists and teachers of East Asian religion is still incomplete, however, and in earlier times it had barely begun. I remember my amusement back in the 1970s, watching a video of monks trailing streams of wires attached to biofeedback instruments while they were walking formally and solemnly. Even in those early days it was apparent to me that for all their academic credentials, the scholars had started with an ignorance of the subject of their study. They were successful in measuring something in the brain relating to a samādhi condition, but while the monks may have grounded themselves more or less in a settled practice, who is to measure their appreciation of the mejiro chirping in the camellia bush just outside? Great masters of Zen, Zhaozhou, and Deshan and their successors did not talk about being settled, any more than neuroanataomists discuss the importance of the alphabet.The chirping of the mejiro might have reminded the monks of a case, a case that would lie in a dimension even further from the world of wires and dials. "Who is the master of hearing that sound?"5 This was the gist of a question by Bassui Tokushō Zenji—a question that became a public case, one kōan among many other kōans that have not been studied by science. It is time for such a study.My directory of Chinese kōans holds more than 5,500 neatly framed traditional stories set forth to guide the student.6 The modern Zen teacher is conversant with some 550 of these kōans, a number that is sufficient if... if.... There are several caveats. If the teacher treats kōans as historical artifacts, then the stories are no [End Page 89] longer kōans, and the teaching is perniciously misleading. Sometimes the teacher has gone only part way in kōan study. The great house of conventional wisdom has fallen, but he or she doesn't know it is ruined and holds forth in the old explanatory way. Sometimes the teacher has completed the long course of study, but elects to pontificate from within the wreckage of the old manor. Finally there are those who abandon the ruins completely for practice on the open road. Here is my gāthā pointing to that way:Stepping forth on the open road,I vow with all beingsTo distinguish the voices of birds,And make good use of my time.Bassui Zenji's kōan "Who is the master of hearing that sound?" could be paraphrased here at the Pālolo Zen Center as "Who is hearing that thrush singing on the railing outside?" If, in the days before I retired, a student were to respond, "I hear the thrush," I would not have approved. Bassui would not have approved. Intimacy would be missing, and intimacy is the Dao. Intimacy is the way of all the Buddhas. There is no Zen without intimacy; intimacy with what? Both the self and the thrush. That was Bassui's intention, you can be sure.Fayan met Dizang while on pilgrimage. Dizang asked, "What are you up to these days?"Fayan said, "I'm going around one pilgrimage, wherever my feet will carry me."Dizang asked, "What to you expect from pilgrimage?"Fayan said, "I don't know."Dizang said, "Not knowing is most intimate." Fayan underwent great realization. 7Zen Buddhism stresses intimacy, while in... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Original Dwelling Place: Zen EssaysRobert E. GossOriginal Dwelling Place: Zen Essays. By Robert Aitken. Upland, California: Counterpoint, 1996. 241 pp.Robert Aitken narrates his over forty-year journey into Zen, elucidating not only his spiritual journey but also reflecting the Americanization of Zen Buddhism. He was introduced to Zen Buddhism during World War II as an internee in a camp for enemy civilians in Kobe, Japan. Original (...) Dwelling Place is Aitken’s ninth book to explore a series of topics that accent his personal journey into Zen. He has gathered a series of essays about the texts and lineage teachers with whom he studied over the years. In the opening section, entitled “Ancestors,” he pays homage to the masters [End Page 212] who influenced his own Zen practice. He writes, “All of my guides have passed away, but they are alive in my mind and body” (p. 5). The book reflects his continuing bond with those deceased teachers who exercised a vital presence and environmental influence within his life. He shares some stories, personal insights, and legacies of some of his guides, such as Nyogen Senzaki, Soen Roshi, Blyth Sensei, and D. T. Suzuki. I found his essay on the legacy of Dwight Goddard filling in many personal details of a pioneer Western Buddhist who significantly contributed to the Americanization of Buddhism. In many ways, Aitken’s own spiritual development and Original Dwelling Place recapitulate the Americanization of Zen Buddhism, providing some important insights into that process of Buddhist acculturation.Yet Aitken does not limit his guides to twentieth-century ones. He brings alive the classical discourses and relates them to contemporary life. Throughout his essays, I was struck by how alive and dynamic Aitken’s Mahayana contemplative vision and practice are. There is a spirit of “contemplative action” that collapses the duality of meditative practice and living that discovers the truth dynamically within a matrix of open living. As a Christian practitioner of Ignatian spirituality, I found many parallels to the Jesuit ideal of being “contemplative in action.” Aitken’s essays elucidate an ongoing dynamic dialectic that fluctuates between meditative reflection and the world of experience—reminding me at times of the contemplative Trappist monk, Thomas Merton, and at other times of the Jesuit poet-activist, Daniel Berrigan.The reader garners an aesthetic sense that classical Zen texts have been an integral part of his journey and have provided him with a platform to reflect on topics such as marriage, death, the use of money, sexuality, and Zen practice. Some of his essays have a meditative quality, drawing the reader into an web of intertextuality and experience where Zen teachers and Western poets engage in a contemplative path of pleasure expressed in awareness of the everyday dewdrop world. There were moments that I envisioned reading a particular essay on retreat, for they had a meditative quality that reminded me of some the writings of Thomas Merton. Like Merton, Robert Aitken does not merely probe meditative experience but attempts to interrogate the everyday experiences of Western Buddhists from meditative awareness. Most Japanese Buddhists, he notes, are married within Shinto ceremonies, and Western Buddhists have resurrected old Buddhist marriage ceremonies seldom used by Japanese practitioners. Western Buddhist marriage ceremonies, Aitken notes, are a relatively new tradition that often blends ceremonies from The Book of Common Prayer with Buddhist rituals. He ends his short essay on marriage with final reflections on how marriage and family form a little sangha.In “Death: A Zen Buddhist Perspective,” Aitken breaks new ground by noting how Buddhists face the fact of death and find solace in impermanence. He quotes the Japanese haiku poet, Isa Kobayashi (1763–1827), grieving at the loss of his baby daughter:The dewdrop world is the dewdrop world, and yet—and yet(p. 124). [End Page 213]Isa looks desperately for something to give him hope but only finds comfort in his grief. Aitken points out that within grief is emancipation and that bereavement can be a good teacher. He develops some reflections on a highly underdeveloped topic within Buddhism: grieving and the transformation of grief into solace.Aitken writes on political revolution and the matters of ethics. He addresses... (shrink)

Dogen Kigen: Mystical Realist. Hee Jin Kim. Foreword by Roshi Robert Aitken. University of Arizona Press, Tuscon 1975, rev.ed. 1987. xviii, 324pp. $18.95.

This chapter presents an overview of the life, work, and philosophical contributions of Śāntarakṣita (c. 725–788), who is known for his synthesis of Nāgārjuna’s Madhyamaka with elements of the Dignāga-Dharmakīrti tradition of logic and epistemology. His two most important independent treatises, the Compendium of True Principles (Tattvasaṃgraha) and the Ornament of the Middle Way (Madhyamakālaṃkāra), are characterized by an emphasis on the indispensable role of rational analysis on the Buddhist path as well as serious and systematic engagement with competing Buddhist (...) and non-Buddhist schools of thought. Śāntarakṣita employs a pedagogical-rhetorical device of provisionally adopting what he deems to be successively more rational views to reject less rational ones. Using this approach, in the Ornament of the Middle Way, he recommends a gradual path to arrive at an understanding of the Madhyamaka ultimate truth by incorporating Yogācāra idealist ontology into his presentation of conventional truth. In this same text, he presents an influential iteration of the neither-one-nor-many argument for the Madhyamaka ultimate truth, the emptiness of intrinsic nature—i.e., the universal negation of ontologically independent being—leaving a lasting and significant impact on both Indian and Tibetan Madhyamaka Buddhist philosophy. (shrink)

Dharmakīrti’s (c. seventh century) Examination of Relations (Sambandhaparīkṣā) is unique in the Indian Buddhist canon for its being the only extant root text devoted entirely to the topic of the ontological status of relations. But the core thesis of this treatise—that relations are only nominally real—is in prima facie tension with another claim that is central to Dharmakīrti’s epistemology: that there exists some kind of “natural relation” (svabhāvapratibandha) that reliably underwrites inferences. Understanding how Dharmakīrti can consistently rely on natural relations (...) to prop up his presentation of inferential reasoning while at the same time advancing an anti-realist account of relations is critical for making sense of his system of logic and epistemology, which came to be nearly universally adopted in Tibetan Buddhism cutting across traditions. Chomden Rikpé Reldri (1227–1305), who was perhaps the most prolific commentator on logic and epistemology in the history of Tibetan philosophy, composed two texts commenting on the Examination of Relations, neither of which have received any scholarly attention to date. In this paper, I provide an introduction to Chomden Reldri’s two commentaries and consider how they may illuminate Dharmakīrti’s text and also what they reveal about the understanding of Dharmakīrti’s account of relations in early Tibetan scholasticism. I then present a translation of Dharmakīrti’s Examination of Relations together with Chomden Reldri’s commentary, Annotations and Topical Outline of the Examination of Relations (’Brel pa brtag pa’i mchan dang sa bcad gnyis). (shrink)

From the 1910s to the emergence of structuralism and post-structuralism in the 1960s, the writings of John Grierson, Siegfried Kracauer, Andre Bazin and Georg Lukacs dominated realist film theory. In this critical anthology, the first collection to address their work in one volume, a wide range of international scholars explore the interconnections between their ideas and help generate new understandings of this important, if neglected, field. Challenging preconceptions about 'classical' theory and the nature of realist representation, and in the process (...) demonstrating how this body of work can be seen as a cohesive theoretical model, this invaluable collection will help return the realist paradigm of film theory to the forefront of academic enquiry. ". (shrink)

Innes’s “control signals” provides a semiotic perspective for explaining how acts of social control send “signals” about the effectiveness of security mechanisms. A cross-cutting theme infers that “culture and situation matter” in the reception of signals. However, the control signals concept does not explicitly consider the influence that prior experiences may have on present interpretations. Drawing on qualitative research into how members of a residential community perceived control measures within their everyday environment for Glasgow’s 2014 Commonwealth Games, this article outlines (...) the importance of the “pre-signalling” context in influencing how control signals are received. Goffman’s “frame analysis” is used as part of a semiotic framing approach to demonstrate that control signals are framed (or pre-signalled) by the history of relations between sender and receiver of the signal (for example, police and residents). (shrink)

The abstract structure of inquiry - the process of acquiring and changing beliefs about the world - is the focus of this book which takes the position that the "pragmatic" rather than the "linguistic" approach better solves the philosophical problems about the nature of mental representation, and better accounts for the phenomena of thought and speech. It discusses propositions and propositional attitudes (the cluster of activities that constitute inquiry) in general and takes up the way beliefs change in response to (...) potential new information, suggesting that conditional propositions should be understood as projections of epistemic policies onto the world.Robert C. Stalnaker is a professor in the Sage School of Philosophy at Cornell University. A Bradford Book. (shrink)

Winner of the 1975 National Book Award, this brilliant and widely acclaimed book is a powerful philosophical challenge to the most widely held political and social positions of our age--liberal, socialist, and conservative.

Robert B. Brandom is one of the most original philosophers of our day, whose book Making It Explicit covered and extended a vast range of topics in metaphysics, epistemology, and philosophy of language--the very core of analytic philosophy. This new work provides an approachable introduction to the complex system that Making It Explicit mapped out. A tour of the earlier book's large ideas and relevant details, Articulating Reasons offers an easy entry into two of the main themes of Brandom's (...) work: the idea that the semantic content of a sentence is determined by the norms governing inferences to and from it, and the idea that the distinctive function of logical vocabulary is to let us make our tacit inferential commitments explicit. Brandom's work, making the move from representationalism to inferentialism, constitutes a near-Copernican shift in the philosophy of language--and the most important single development in the field in recent decades. Articulating Reasons puts this accomplishment within reach of nonphilosophers who want to understand the state of the foundations of semantics. Table of Contents: Introduction 1. Semantic Inferentialism and Logical Expressivism 2. Action, Norms, and Practical Reasoning 3. Insights and Blindspots of Reliabilism 4. What Are Singular Terms, and Why Are There Any? 5. A Social Route from Reasoning to Representing 6. Objectivity and the Normative Fine Structure of Rationality Notes Index Displaying a sovereign command of the intricate discussion in the analytic philosophy of language, Brandom manages successfully to carry out a program within the philosophy of language that has already been sketched by others, without losing sight of the vision inspiring the enterprise in the important details of his investigation ' Using the tools of a complex theory of language, Brandom succeeds in describing convincingly the practices in which the reason and autonomy of subjects capable of speech and action are expressed. --J'rgen Habermas. (shrink)

Winner of the Los Angeles Times Book Prize With a new preface by the author In his most powerful and important book, renowned psychiatrist Robert Jay Lifton presents a brilliant analysis of the crucial role that German doctors played in the Nazi genocide. Now updated with a new preface, The Nazi Doctors remains the definitive work on the Nazi medical atrocities, a chilling exposé of the banality of evil at its epitome, and a sobering reminder of the darkest side (...) of human nature. (shrink)

In a new retelling of the romantic rationalist adventure of ideas that is Hegel's classic The Phenomenology of Spirit, Robert Brandom argues that when our self-conscious recognitive attitudes take Hegel's radical form of magnanimity and trust, we can overcome a troubled modernity and enter a new age of spirit.

This paper revisits some foundational questions concerning the abstract representation of a discourse context. The context of a conversation is represented by a body of information that is presumed to be shared by the participants in the conversation – the information that the speaker presupposes a point at which a speech act is interpreted. This notion is designed to represent both the information on which context-dependent speech acts depend, and the situation that speech acts are designed to affect, and so (...) to be a representation of context that is appropriate for explaining the interaction of context and the contents expressed in them. After reviewing the motivating ideas and the outlines of the apparatus, the paper responds to a criticism of the framework, and considers the way it can help to clarify some phenomena concerning pronouns with indefinite antecedents. (shrink)

This collection of papers (including three completely new ones) by one of the foremost philosophers in epistemology transcends two of the most widely misunderstood positions in philosophy--foundationalism and coherentism. Audi proposes a distinctively moderate, internalist foundationalism that incorporates some of the virtues of both coherentism and reliabilism. He develops important distinctions between positive and negative epistemic dependence, substantively and conceptually naturalistic theories, dispositional beliefs and dispositions to believe, episodically and structurally inferential beliefs, first and second order internalism, and rebutting as (...) opposed to refuting skepticism. These contrasts are applied not only to rational belief, but to rational action and the rationality of desires and intentions. The overall position is a pluralist, moderately rationalistic, internalist theory of justification and a partly externalist conception of knowledge. However, by virtue of offering a theory of rationality as well as an account of knowledge and justified belief, it will interest philosophers of ethics, science, and the social sciences and teachers and students of epistemology. (shrink)

Knowledge of the complexity of human communication comes from three main sources – (i) studies of the linguistics and neuropsychology of dysfunction after brain injury; (ii) studies of the development of social communication in infancy, and its dysfunction in developmental psychopathologies; and (iii) the evolutionary history of human communicative interaction. Together, these suggest the need for a broad, integrated theory of communication of which language forms a small but critical component.

There’s a common line of reasoning which supposes that the phenomenal unity of conscious experience is grounded in a mind-like simple subject. To the contrary, Mādhyamika Buddhist philosophers like Śrīgupta (seventh–eighth century) argue that any kind of mental simple is incoherent and thus metaphysically impossible. Lacking any unifying principle, the phenomenal unity of conscious experience is instead an unfounded illusion. In this paper, I present an analysis of Śrīgupta’s "neither-one-nor-many argument" against mental simples and show how his line of reasoning (...) is driven by a set of implicit questions concerning the nature of and relation between consciousness and its intentional object. These questions not only set the agenda for centuries of intra-Buddhist debate on the topic, but they are also questions to which any defender of unified consciousness or a simple subject of experience arguably owes responses. (shrink)

Robert John Ackermann deals decisively with the problem of relativism that has plagued post-empiricist philosophy of science. Recognizing that theory and data are mediated by data domains (bordered data sets produced by scientific instruments), he argues that the use of instruments breaks the dependency of observation on theory and thus creates a reasoned basis for scientific objectivity. Originally published in 1985. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished (...) backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

What kind of mental state is episodic memory? I defend the claim that it is, in key part, imagining the past, where the imagining in question is experiential imagining. To remember a past episode is to experientially imagine how things were, in a way controlled by one’s past experience of that episode. Call this the Inclusion View. I motive this view by appeal both to patterns of compatibilities and incompatibilities between various states, and to phenomenology. The bulk of the paper (...) defends the account against four objections. Imagining and remembering seem to differ in whether they are active or passive, in the forms of singular content they involve, in their relations to observation and in their relations to belief. I argue that these differences can be accommodated, and some even explained, once we flesh out what else is involved in episodic memory, in addition to imagining the past. (shrink)

The second edition of Doing Ethics in Media continues its mission of providing an accessible but comprehensive introduction to media ethics, with a theoretical grounding in moral philosophy, to help students think clearly and systematically about dilemmas in the rapidly changing media environment. Each chapter highlights specific considerations, cases, and practical applications for the fields of journalism, advertising, digital media, entertainment, public relations, and social media. Six fundamental decision-making questions - the "5Ws and H" around which the book is organized (...) - provide a path for students to articulate the issues; understand applicable law and ethics codes; consider the needs of stakeholders; work through conflicting values; integrate philosophic principles; and pose a "test of publicity." Students are challenged to be active ethical thinkers through the authors' reader-friendly style and use of critical early-career examples. While most people will change careers several times during their lives, all of us are life-long media consumers, and Doing Ethics in Media prepares readers for that task. Doing Ethics in Media is aimed at undergraduate and graduate students studying media ethics in mass media, journalism, and media studies. It also serves students in rhetoric, popular culture, communication studies, and interdisciplinary social sciences. The book's companion website-doingethicsin.media, or www.doingmediaethics.com-provides continuously updated real-world media ethics examples and collections of essays from experts and students. The site also hosts ancillary materials for students and for instructors, including a test bank and instructor's manual. (shrink)

_A moving meditation on recent geopolitical crises, viewed through the lens of ancient and modern tragedy__ “Spare, elegant and poignant.... If there is a single contemporary book that should be pressed into the hands of those who decide issues of war and peace, this is it.”—John Gray, _New Statesman_ “It is tragic that Robert D. Kaplan’s luminous _The Tragic Mind_ is so urgently needed.”—George F. Will_ Some books emerge from a lifetime of hard-won knowledge. Robert D. Kaplan has (...) learned, from a career spent reporting on wars, revolutions, and international politics in Europe, the Middle East, and East Asia, that the essence of geopolitics is tragedy. In _The Tragic Mind_, he employs the works of ancient Greek dramatists, Shakespeare, German philosophers, and the modern classics to explore the central subjects of international politics: order, disorder, rebellion, ambition, loyalty to family and state, violence, and the mistakes of power. The great dilemmas of international politics, he argues, are not posed by good versus evil—a clear and easy choice—but by contests of good versus good, where the choices are often searing, incompatible, and fraught with consequences. A deeply learned and deeply felt meditation on the importance of lived experience in conducting international relations, this is a book for everyone who wants a profound understanding of the tragic politics of our time. (shrink)

BackgroundThe past 10 years have witnessed a significant growth in sharing of health data for secondary uses. Alongside this there has been growing interest in the public acceptability of data sharing and data linkage practices. Public acceptance is recognised as crucial for ensuring the legitimacy of current practices and systems of governance. Given the growing international interest in this area this systematic review and thematic synthesis represents a timely review of current evidence. It highlights the key factors influencing public responses (...) as well as important areas for further research.MethodsThis paper reports a systematic review and thematic synthesis of qualitative studies examining public attitudes towards the sharing or linkage of health data for research purposes. Twenty-five studies were included in the review. The included studies were conducted primarily in the UK and North America, with one study set in Japan, another in Sweden and one in multiple countries. The included studies were conducted between 1999 and 2013. The qualitative methods represented in the studies included focus groups, interviews, deliberative events, dialogue workshops and asynchronous online interviews.ResultsKey themes identified across the corpus of studies related to the conditions necessary for public support/acceptability, areas of public concern and implications for future research. The results identify a growing body of evidence pointing towards widespread general—though conditional—support for data linkage and data sharing for research purposes. Whilst a variety of concerns were raised in cases where participants perceived there to be actual or potential public benefits from research and had trust in the individuals or organisations conducting and/or overseeing data linkage/sharing, they were generally supportive. The studies also find current low levels of awareness about existing practices and uses of data.ConclusionsWhilst the results indicate widespread public support for data sharing and linkage for research purposes, a range of concerns exist. In order to ensure public support for future research uses of data greater awareness raising combined with opportunities for public engagement and deliberation are needed. This will be essential for ensuring the legitimacy of future health informatics research and avoiding further public controversy. (shrink)

It is almost unanimously accepted that Kant denies resultant moral luck—that is, he denies that the lucky consequence of a person’s action can affect how much praise or blame she deserves. Philosophers often point to the famous good will passage at the beginning of the Groundwork to justify this claim. I argue, however, that this passage does not support Kant’s denial of resultant moral luck. Subsequently, I argue that Kant allows agents to be morally responsible for certain kinds of lucky (...) consequences. Even so, I argue that it is unclear whether Kant ultimately endorses resultant moral luck. The reason is that Kant does not write enough on moral responsibility for consequences to determine definitively whether he thinks that the lucky consequence for which an agent is morally responsible can add to her degree of praiseworthiness or blameworthiness. The clear upshot, however, is that Kant does not deny resultant moral luck. (shrink)

Canonical defenders of the principle of sufficient reason (PSR), such as Leibniz and Spinoza, are metaphysical foundationalists of one stripe or another. This is curious since the PSR—which says that everything has a ground, cause, or explanation—in effect, denies fundamental entities. In this paper, I explore the apparent inconsistency between metaphysical foundationalism and approaches to metaphysical system building that are driven by a commitment to the PSR. I do so by analyzing how Indian Buddhist philosophers arrive at foundationalist and anti-foundationalist (...) positions motivated by implicit commitments to different versions of the PSR. I begin by introducing the Buddhist principle of dependent origination (pratītyasamutpāda) as a proto-PSR that is restricted to causal explanation. Next, I show how Vasubandhu’s Sautrāntika Abhidharma metaphysics is shaped by a qualified commitment to both causal and metaphysical grounding versions of the PSR. I then reveal how Nāgārjuna’s Madhyamaka metaphysics is driven by an unrestricted and exceptionless commitment to causal and metaphysical grounding versions of the PSR. Finally, I consider how Nāgārjuna’s account may put him in a unique position to respond to a common contemporary objection to the PSR from necessitarianism. I conclude by addressing a competing interpretation on which Nāgārjuna is best understood as an anti-rationalist rather than an uber-rationalist, as I characterize him. (shrink)

According to Madhyamaka Buddhist philosophers, everything depends for its existence on something else. But what would a world devoid of fundamentalia look like? In this paper, I argue that the anti-foundationalist “neither-one-nor-many argument” of the Indian Mādhyamika Śrīgupta commits him to a position I call “metaphysical indefinitism.” I demonstrate how this view follows from Śrīgupta’s rejection of mereological simples and ontologically independent being, when understood in light of his account of conventional reality. Contra recent claims in the secondary literature, I (...) clarify how the Madhyamaka metaphysical dependence structure is not a straightforward infinitism since it does not honor strict asymmetry or transitivity. Instead, its dependence relations are irreflexive and extendable, admitting of dependence chains of indefinite (though not actually infinite) length and dependence loops of non-zero length. Yet, the flexible ontology of Śrīgupta's Madhyamaka can accommodate a contextualist account of asymmetry and support a revisable theory of conventional truth, delivering significant payoffs for the view, including the capacity to accommodate developments in scientific explanation. (shrink)

Our primary focus is on analysis of the concept of voluntariness, with a secondary focus on the implications of our analysis for the concept and the requirements of voluntary informed consent. We propose that two necessary and jointly sufficient conditions must be satisfied for an action to be voluntary: intentionality, and substantial freedom from controlling influences. We reject authenticity as a necessary condition of voluntary action, and we note that constraining situations may or may not undermine voluntariness, depending on the (...) circumstances and the psychological capacities of agents. We compare and evaluate several accounts of voluntariness and argue that our view, unlike other treatments in bioethics, is not a value-laden theory. We also discuss the empirical assessment of individuals? perceptions of the degrees of noncontrol and self-control. We propose use of a particular Decision Making Control Instrument. Empirical research using this instrument can provide data that will help establish appropriate policies and procedures for obtaining voluntary consent to research. (shrink)

Śrīgupta, a Buddhist philosopher in the Middle Way tradition, was born in Bengal in present-day India in the seventh century. He is best known for his Introduction to Reality with its accompanying auto-commentary,1 in which he presents the first Middle Way iteration of the influential "neither-one-nor-many argument."2 This antifoundationalist line of reasoning sets out to prove that nothing enjoys ontologically independent being.Gottfried Wilhelm Leibniz was born some one thousand years later, in the city of Leipzig, situated on the outskirts of (...) European learning and thought. He is best known today for having co-invented the infinitesimal calculus, for his... (shrink)

α-recursion lifts classical recursion theory from the first transfinite ordinal ω to an arbitrary admissible ordinal α [10]. Idealized computational models for α-recursion analogous to Turing machine models for classical recursion have been proposed and studied [4] and [5] and are applicable in computational approaches to the foundations of logic and mathematics [8]. They also provide a natural setting for modeling extensions of the algorithmic logic described in [1] and [2]. On such models, an α-Turing machine can complete a θ-step (...) computation for any ordinal θ < α. Here we consider constraints on the physical realization of α-Turing machines that arise from the structure of physical spacetime. In particular, we show that an α-Turing machine is realizable in a spacetime constructed from R only if α is countable. While there are spacetimes where uncountable computations are possible and while they may even be empirically distinguishable from a standard spacetime, there is good reason to suppose that such nonstandard spacetimes are nonphysical. We conclude with a suggestion for a revision of Church’s thesis appropriate as an upper bound for physical computation. (shrink)

This paper provides an overview of the history of the notion of essence in 20th century analytic philosophy, focusing on views held by influential analytic philosophers who discussed, or relied on essence or cognate notions in their works. It in particular covers Russell and Moore’s different approaches to essence before and after breaking with British idealism, the (pre- and post-)logical positivists’ critique of metaphysics and rejection of essence (Wittgenstein, Carnap, Schlick, Stebbing), the tendency to loosen the notion of logical necessity (...) to accommodate certain metaphysical truths in Wittgenstein and others, Quine’s logical rehabilitation of metaphysics and criticism of de re modality, the modal view of essence promoted by the development of quantified modal logic (C. I. Lewis, Barcan Marcus, Kripke) and direct reference theory (Barcan Marcus, Kripke, Putnam), and the emergence of the notion of metaphysical necessity (Kneale, Kripke), and finally Fine’s re-establishment of a Neo-Aristotelian, hyperintensional notion of essence in contemporary metaphysics. (shrink)

In this essay I sketch some vices of virtue ethics, draw on inference about the philosophical source of the vices, and conclude with a recommendation concerning future efforts in moral theory construction. The source of the vices, I argue, lies in a mononomic or single-principle strategy within normative theory construction, a reductionist conceptual scheme which distorts certain integral aspects of our moral experience. My recommendation is that this strategy be abandoned, for the moral field is not unitary -- mononomic methods (...) are not the best tools for moral theorists. (shrink)

In the Western world it is usually taken as given that we all want happiness, and our educational arrangements tacitly acknowledge this. Happiness, Hope, and Despair argues, however, that education has an important role to play in deepening our understanding of suffering and despair as well as happiness and joy. Education can be uncomfortable, unpredictable, and unsettling; it can lead to greater uncertainty and unhappiness. Drawing on the work of Søren Kierkegaard, Miguel de Unamuno, Fyodor Dostoevsky, Simone Weil, Paulo Freire, (...) and others, Peter Roberts shows why these features of educational life need not be feared; to the contrary, they can be seen as a source of hope and human fulfilment. After years of negotiating an education system dominated by the language of competition, performance, and economic advancement, students and teachers often long for something different; they seek not just measurable success but also opportunities to ask searching questions of themselves and the world they encounter. Happiness, Hope, and Despair makes an important contribution toward meeting this need. It fosters a rethinking of the nature, purpose, and value of education, and opens up possibilities for further scholarly and professional inquiry. (shrink)

Philosophers often consider problems of free will and moral luck in isolation from one another, but both are about control and moral responsibility. One problem of free will concerns the difficult task of specifying the kind of control over our actions that is necessary and sufficient to act freely. One problem of moral luck refers to the puzzling task of explaining whether and how people can be morally responsible for actions permeated by factors beyond their control. This chapter explicates and (...) assesses skeptical, compatibilist, and libertarian approaches to moral luck. First, I argue that what makes the above problems of free will and moral luck distinct is largely their emphasis on different kinds of luck. Second, I describe and evaluate skeptical arguments from constitutive and circumstantial luck that it is impossible to act freely. Third, I explicate and assess various support and implication relationships between various kinds of compatibilism and libertarianism, on the one hand, and causal, constitutive, circumstantial, and resultant moral luck, on the other. (shrink)

How important is luck in economic success? No question more reliably divides conservatives from liberals. As conservatives correctly observe, people who amass great fortunes are almost always talented and hardworking. But liberals are also correct to note that countless others have those same qualities yet never earn much. In recent years, social scientists have discovered that chance plays a much larger role in important life outcomes than most people imagine. In Success and Luck, bestselling author and New York Times economics (...) columnist Robert Frank explores the surprising implications of those findings to show why the rich underestimate the importance of luck in success--and why that hurts everyone, even the wealthy. Frank describes how, in a world increasingly dominated by winner-take-all markets, chance opportunities and trivial initial advantages often translate into much larger ones--and enormous income differences--over time; how false beliefs about luck persist, despite compelling evidence against them; and how myths about personal success and luck shape individual and political choices in harmful ways. But, Frank argues, we could decrease the inequality driven by sheer luck by adopting simple, unintrusive policies that would free up trillions of dollars each year--more than enough to fix our crumbling infrastructure, expand healthcare coverage, fight global warming, and reduce poverty, all without requiring painful sacrifices from anyone. If this sounds implausible, you'll be surprised to discover that the solution requires only a few, uncontroversial steps. Compellingly readable, Success and Luck shows how a more accurate understanding of the role of chance in life could lead to better, richer, and fairer economies and societies. (shrink)

Robert C. Stalnaker presents a set of essays on the structure of inquiry. First he focuses on the concepts of knowledge, belief, and partial belief, and on the rules and procedures we ought to use to determine what to believe. Then he explores the relations between conditionals and causal and explanatory concepts.

In Pascal Boyer’s book Religion Explained inference systems are made to do a lot of work in his attempts to explain cognition in religion. These inference systems are systems in the brain that produces inferences when they are activated by things we perceive in our environment. According to Boyer they perceive things, produce explanations, and perform calculations. However, if Wittgenstein’s observation, that “only of a living human being and what resembles (behaves like) a living human being can one say: it (...) has sensations; it sees; is blind; hears; is deaf; is conscious or unconscious” is correct then it seems that Boyer’s talk of inference systems perceiving and inferring is confused. (shrink)