How did the Bhagavadgãtà first become an object of German philosophical and philological inquiry? How were its foundational concepts initially interpreted within German intellectual circles, and what does this episode in the history of cross-cultural encounter teach us about the status of comparative philosophy today? This book addresses these questions through a careful study of the figures who read, translated and interpreted the Bhagavadgãtà around the turn of the nineteenth century in Germany: J.G. Herder, F. Majer, F. Schlegel, A.W. Schlegel, (...) W. von Humboldt, and G.W.F. Hegel. Methodologically, the study attends to the intellectual contexts and prejudices that framed the early reception of the text. But it also delves deeper by investigating the way these frameworks inflected the construction of the Bhagavadgãtà and its foundational concepts through the scholarly acts of excerpting, anthologization, and translation. Overall, the project contributes to the pluralization of Western philosophy and its history while simultaneously arguing for a continued critical alertness in cross-cultural comparison of philosophical and religious worldviews. (shrink)

How did the Bhagavadgãtà first become an object of German philosophical and philological inquiry? How were its foundational concepts initially interpreted within German intellectual circles, and what does this episode in the history of cross-cultural encounter teach us about the status of comparative philosophy today? This book addresses these questions through a careful study of the figures who read, translated and interpreted the Bhagavadgãtà around the turn of the nineteenth century in Germany: J.G. Herder, F. Majer, F. Schlegel, A.W. Schlegel, (...) W. von Humboldt, and G.W.F. Hegel. Methodologically, the study attends to the intellectual contexts and prejudices that framed the early reception of the text. But it also delves deeper by investigating the way these frameworks inflected the construction of the Bhagavadgãtà and its foundational concepts through the scholarly acts of excerpting, anthologization, and translation. Overall, the project contributes to the pluralization of Western philosophy and its history while simultaneously arguing for a continued critical alertness in cross-cultural comparison of philosophical and religious worldviews. (shrink)

This dissertation investigates the initial reception of the Bhagavad Gita in German intellectual circles, focusing in particular on the ways that the German Romantics who translated and anthologized the text constituted it as an object of European knowledge. By examining the intellectual debates and textual practices at play in early nineteenth century representations of Indian religious culture, this project contributes to the contemporary debate about Orientalism, which often lacks focus because of inattention to historical context. In addition, by bringing this (...) under-investigated topic to light, the dissertation adds an important chapter to the history of the study of religion and offers historical perspective on the comparative philosophy of religion. ;The works of Johann Gottfried Herder, Friedrich Schlegel, August Wilhelm Schlegel, Wilhelm von Humboldt, and G. W. F. Hegel provide the matrix of this project. With these writings a German discourse on India took shape. Local intellectual preoccupations guided the Romantic presentation of the Gita, permeated its translations, and were thus enlisted to accommodate its difference. These preoccupations were thematized first in Herder's experimentations and then gained clarity in the work of the Schlegel brothers. Later exchanges between von Humboldt and Hegel illustrate the way that these preoccupations were reinterpreted after early Romantic enthusiasm had dissipated and conventions of academic discipline had evolved. ;The dissertation concludes by asserting that Romanticism leaves a legacy wherein broad cultural "myths" can dominate the "logos" of scholarship on India and Hindu religious sources. Reflection on the history of cross-cultural inquiry draws attention to such "myths" and thus enhances the self-consciousness of future scholarship. (shrink)

How did the _Bhagavadgãtà_ first become an object of German philosophical and philological inquiry? How were its foundational concepts initially interpreted within German intellectual circles, and what does this episode in the history of cross-cultural encounter teach us about the status of comparative philosophy today? This book addresses these questions through a careful study of the figures who read, translated and interpreted the _Bhagavadgãtà_ around the turn of the nineteenth century in Germany: J.G. Herder, F. Majer, F. Schlegel, A.W. Schlegel, (...) W. von Humboldt, and G.W.F. Hegel. Methodologically, the study attends to the intellectual contexts and prejudices that framed the early reception of the text. But it also delves deeper by investigating the way these frameworks inflected the construction of the _Bhagavadgãtà_ and its foundational concepts through the scholarly acts of excerpting, anthologization, and translation. Overall, the project contributes to the pluralization of Western philosophy and its history while simultaneously arguing for a continued critical alertness in cross-cultural comparison of philosophical and religious worldviews. (shrink)

How did the _Bhagavadgãtà_ first become an object of German philosophical and philological inquiry? How were its foundational concepts initially interpreted within German intellectual circles, and what does this episode in the history of cross-cultural encounter teach us about the status of comparative philosophy today? This book addresses these questions through a careful study of the figures who read, translated and interpreted the _Bhagavadgãtà_ around the turn of the nineteenth century in Germany: J.G. Herder, F. Majer, F. Schlegel, A.W. Schlegel, (...) W. von Humboldt, and G.W.F. Hegel. Methodologically, the study attends to the intellectual contexts and prejudices that framed the early reception of the text. But it also delves deeper by investigating the way these frameworks inflected the construction of the _Bhagavadgãtà_ and its foundational concepts through the scholarly acts of excerpting, anthologization, and translation. Overall, the project contributes to the pluralization of Western philosophy and its history while simultaneously arguing for a continued critical alertness in cross-cultural comparison of philosophical and religious worldviews. (shrink)

This is a book review of Bradley Herling - "The German Gita".

When making decisions, people naturally face uncertainty about the potential consequences of their actions due in part to limits in their capacity to represent, evaluate or deliberate. Nonetheless, they aim to make the best decisions possible. In Decision Theory with a Human Face, Richard Bradley develops new theories of agency and rational decision-making, offering guidance on how 'real' agents who are aware of their bounds should represent the uncertainty they face, how they should revise their opinions as a result (...) of experience and how they should make decisions when lacking full awareness of, or precise opinions on relevant contingencies. He engages with the strengths and flaws of Bayesian reasoning, and presents clear and comprehensive explorations of key issues in decision theory, from belief and desire to semantics and learning. His book draws on philosophy, economics, decision science and psychology, and will appeal to readers in all of these disciplines. (shrink)

The Desire-as-Belief thesis (DAB) states that any rational person desires a proposition exactly to the degree that she believes or expects the proposition to be good. Many people take David Lewis to have shown the thesis to be inconsistent with Bayesian decision theory. However, as we show, Lewis's argument was based on an Invariance condition that itself is inconsistent with the (standard formulation of the) version of Bayesian decision theory that he assumed in his arguments against DAB. The aim of (...) this paper is to explore what impact the rejection of Invariance has on the DAB thesis. Without assuming Invariance, we first refute all versions of DAB that entail that there are only two levels of goodness. We next consider two theses according to which rational desires are intimately connected to expectations of (multi-levelled) goodness, and show that these are consistent with Bayesian decision theory as long as we assume that the contents of 'value propositions' are not fixed. We explain why this conclusion is independently plausible, and show how to construct such propositions. (shrink)

F. H. Bradley was the foremost philosopher of the British Idealist school, which came to prominence in the second half of the nineteenth century. Bradley, who was a life fellow of Merton College, Oxford, was influenced by Hegel, and also reacted against utilitarianism. He was recognised during his lifetime as one of the greatest intellectuals of his generation and was the first philosopher to receive the Order of Merit, in 1924. His work is considered to have been important (...) to the formation of analytic philosophy. In metaphysics, he rejected pluralism and realism, and believed that English philosophy needed to deal systematically with first principles. This work, first published in 1893, is divided into two parts: 'Appearance' deals with exposing the contradictions that Bradley believed are hidden in our everyday conceptions of the world; and in 'Reality', he builds his positive account of reality and considers possible objections to it. (shrink)

Mereological nihilism is the view that no objects have proper parts. Despite how counter‐intuitive it is, it is taken quite seriously, largely because it solves a number of puzzles in the metaphysics of material objects – or so its proponents claim. In this article, I show that for every puzzle that mereological nihilism solves, there is a similar puzzle that (a) it doesn’t solve, and (b) every other solution to the original puzzle does solve. Since the solutions to the new (...) puzzles apply just as well to the old puzzles, the old puzzles provide no motivation to be a mereological nihilist. (shrink)

In this paper, I articulate and argue for a new truthmaker view of ontological commitment, which I call the “General Truthmaker View”: when one affirms a sentence, one is ontologically committed to there being something that makes true the proposition expressed by the sentence. This view comes apart from Quinean orthodoxy in that we are not ontologically committed to the things over which we quantify, and it comes apart from extant truthmaker views of ontological commitment in that we are not (...) ontologically committed to the truthmakers of our sentences. (shrink)

In this paper, I offer a new theory of grounding. The theory has it that grounding is a job description that is realized by different properties in different contexts. Those properties play the grounding role contingently, and grounding is the property that plays the grounding role essentially. On this theory, grounding is monistic, but ‘grounding’ refers to different relations in different contexts. First, I argue against Kit Fine’s monist univocalism. Next, I argue against Jessica Wilson’s pluralist multivocalism. Finally, I introduce (...) monist multivocalism, explicate three versions of it (of which the above is one), and show its advantages. (shrink)

The Intergovernmental Panel on Climate Change has developed a novel framework for assessing and communicating uncertainty in the findings published in their periodic assessment reports. But how should these uncertainty assessments inform decisions? We take a formal decision-making perspective to investigate how scientific input formulated in the IPCC’s novel framework might inform decisions in a principled way through a normative decision model.

Historically confined to the disadvantaged ranks of the stratification system, evangelical Christians have increasingly joined the corporate elite, eliciting concern from some and sanguinity from others. Quantitative studies of the effects of religion on executive behavior have thus far shown mixed and inconclusive effects, and those few qualitative analyses that have focused on evangelical business leaders have generally emphasized conflict between religion and business but failed adequately to explore areas of consonance. While evangelical executives do, in fact, experience conflict associated (...) with their professional contexts, this tension arises not because business and religion are inherently opposed, as some have argued, but because evangelical business leaders are made to feel like second-class citizens by members of their own faith communities. Indeed, in cases of apparent conflict between faith and business, evangelical executives insist that it is faith, not business, that must be reconceived. Equipped with an array of strategies for demonstrating that business is a sacred institution and a worthy occupation, evangelical business leaders hope to restore faith in business as they apply their faith in business. In these evangelical executives and their accounts, the "spirit of capitalism," defined by Max Weber as a positive attitude toward both work and wealth, finds ongoing embrace and new expression, with implications for understanding the so-called faith at work movement, evangelicalism, and the role of religion among elites. (shrink)

The desirability of what actually occurs is often influenced by what could have been. Preferences based on such value dependencies between actual and counterfactual outcomes generate a class of problems for orthodox decision theory, the best-known perhaps being the so-called Allais Paradox. In this paper we solve these problems by extending Richard Jeffrey's decision theory to counterfactual prospects, using a multidimensional possible-world semantics for conditionals, and showing that preferences that are sensitive to counterfactual considerations can still be desirability maximising. We (...) end the paper by investigating the conditions necessary and sufficient for a desirability function to be an expected utility. It turns out that the additional conditions imply highly implausible epistemic principles. (shrink)

A quick look at what is happening in the corporate world makes it clear that the stakeholder idea is alive, well, and flourishing; and the question now is not “if ” but “how” stakeholder theory will meet the challenges of its success. Does stakeholder theory’s “arrival” mean continued dynamism, refinement, and relevance, or stasis? How will superior stakeholder theory continue to develop? In light of these and related questions, the authors of these essays conducted an ongoing dialogue on the current (...) state and future of stakeholder thinking. Beginning with a review of research and theory that has developed since the major stakeholder theorizing efforts of the 1990s, the authors individually offer their perspectives on the key issues relevant today to stakeholder thinking, and to suggest possible approaches that might lead toward and enable the continuing development of superior stakeholder theory. (shrink)

This paper explores some aspects of the relation between different ways of achieving a consensus on the judgemental values of a group of indviduals; in particular, aggregation and deliberation. We argue firstly that the framing of an aggregation problem itself generates information that individuals are rationally obliged to take into account. And secondly that outputs of the deliberative process that this initiates is in tension with constraints on consensual values typically imposed by aggregation theory, at least when deliberation is modelled (...) as process of learning from others compatible with Bayesian updating principles. (shrink)

I present a new thermodynamic argument for the existence of God. Naturalistic physics provides evidence for the failure of induction, because it provides evidence that the past is not at all what you think it is, and your existence is just a momentary fluctuation. The fact that you are not a momentary fluctuation thus provides evidence for the existence of God – God would ensure that the past is roughly what we think it is, and you have been in existence (...) for roughly the amount of time you think you have. I don’t have a definitive way for the atheist to refute this argument, but I give one suggestion that relies on physics-based simplicity considerations. I close with an epistemological discussion of self-undermining arguments. (shrink)

The purpose of this investigation is to indicate the current status of Economic and Business Ethics (BE) in Latin America (LA) as part of a broader global study. The investigation done shows that, in general terms, LA is not much developed in the BE field. Analysing the most important findings it is possible to conclude that more topics are being studied and that activities are growing in the field of BE in LA. However, it is also clear that the field (...) of BE remains clearly underdeveloped in the region. BE is addressed by only a few business schools in each country and a small number of NGOs in LA. In addition, until now little rigorous research has been conducted and publications in prestigious academic journals have been scarce. Studies in BE are still relatively rare and very locally focussed. From another perspective, there is a great difference in the level of activity across countries in the LA region. When looking at the future, corruption appears as the major concern, almost certainly due to the political, social, and ethical context that many of the nations in the region are experiencing. There is a strong need for more business schools and NGOs to join the task of researching, teaching and training in the broad spectrum of areas that fall within the scope of the field of business and economic ethics. In this respect, the need is glaring and the opportunities are enormous. (shrink)

A quick look at what is happening in the corporate world makes it clear that the stakeholder idea is alive, well, and flourishing; and the question now is not “if ” but “how” stakeholder theory will meet the challenges of its success. Does stakeholder theory’s “arrival” mean continued dynamism, refinement, and relevance, or stasis? How will superior stakeholder theory continue to develop? In light of these and related questions, the authors of these essays conducted an ongoing dialogue on the current (...) state and future of stakeholder thinking. Beginning with a review of research and theory that has developed since the major stakeholder theorizing efforts of the 1990s, the authors individually offer their perspectives on the key issues relevant today to stakeholder thinking, and to suggest possible approaches that might lead toward and enable the continuing development of superior stakeholder theory. (shrink)

One might well wonder—is there a category under which every thing falls? Offering an informative account of such a category is no easy task. For nothing would distinguish things that fall under it from those that don’t—there being, after all, none of the latter. It seems hard, then, to say much about any fully general category; and it would appear to do no carving or categorizing or dividing at all. Nonetheless there are candidates for such a fully general office, including (...) thing, being, entity, item, existent, and—especially—object.[ It is not obvious that there is any fully general category (whether object or otherwise). Accordingly, not all accounts of object assign it to a fully general category, instead allowing that there are non-objects. On those views, object does indeed divide. Accounts of object, then, differ with respect to whether there are non-objects. And this is not the only fault line. Other dimensions of difference include what objects there are and what objects are. Accordingly, this entry will survey three broad questions about the category object: What, if any, is its contrast or complement? What is its extension? What is its nature? (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Mapping Gendered Ecologies: Engaging with and Beyond Ecowomanism and Ecofeminism by K. Melchor Quick Hall and Gwyn KirkCecilia Herles (bio)K. Melchor Quick Hall and Gwyn Kirk, Mapping Gendered Ecologies: Engaging with and Beyond Ecowomanism and Ecofeminism. Lanham, MD: Rowman & Littlefield, 2021. ISBN- 978-1-7936-3946-2K. Melchor Quick Hall and Gwyn Kirk are leading feminist authors who have beautifully woven together an inspiring and diverse collection of essays in the (...) anthology, Mapping Gendered Ecologies: Engaging with and beyond Ecowomanism and Ecofeminism. What does it take to gather together some of the most eloquent voices of activists, teachers, farmers, artists, and organizers in an anthology focused on engaging with and beyond ecowomanism and ecofeminism, and what could this cultivate? I find Hall and Kirk's reflections on the process and their approach to collaboration illustrate some of the tools needed to address complex issues of disasters, the global pandemic, climate justice, white supremacy, gender oppression, and practices of domination. Their approach is to build relationships, acknowledge vulnerability, and appreciate differences in experiences. It seems fitting that this project initially began with Margo Okazawa-Rey who connected Hall and Kirk together. Okazawa-Rey's introduction generated the openness needed to bring this collection to fruition. Mapping as the thematic image of this collection is found in destructive boundary-making, the violence of enslavement, wars, and the dumping of contaminants in the environment. Mapping is also evident in the physical, temporal, and evolving locations in which Okazawa-Rey's work of sustaining community and recognizing interconnections across locations opens up the time and spaces to envision peace.This collection marks a shift away from the elitism of academic spaces by illuminating connections between community and university, and actively resisting against patriarchal notions of what counts as expertise and scholarship. The anthology draws attention to personal experiences as fundamentally relevant to perspectives about place, location, and [End Page 97] belonging and relations with land, water, sky and nonhumans. It begins with an autobiographical account by Hall who brilliantly weaves together her life story with her analytical insight in illustrating how Black geographies show spaces as often hard to map and in flux for the marginalized. In "Darkness All around Me: Black Waters, Land, Animals, and Sky" Hall notes how she is unable to discuss her understanding and relationship with Nature outside of being a Black Woman. When she poses the question, "how would our maps be different if they were rooted in the histories and realities of people of color?" (23) Hall pivots mapping to the contingent, unstable complexities that mark Black people's relations with land and food. In doing so, Hall reveals compelling insights into trauma, anxieties, and relationships with land and water in shifting landscapes. Connecting to the mission of Soul Fire Farm, to resist the US food apartheid and mobilize towards food justice, Hall reveals the possibilities for reparative healing properties in agricultural activities at Soul Fire Farm. Hall's narrative about racialized hierarchies recognizes how human hierarchies are connected to human-nonhuman animal divisions, raising the question of "How might we imagine freeing ourselves and other animals from the systems that seek to devalue us as (human and nonhuman) beings?" (27). Hall intervenes and challenges geographical mapping centered in white frameworks rooted in claims of stolen territories and measured in segregation and displacement. Pointing to Black shoals, Black food geographies, and Afrofuturism, to name a few, Hall is marking potential paths to shared liberation. Although Hall does not identify strongly as ecofeminist nor ecowomanist, this provides a promising direction for ecowomanist and ecofeminist inquiries, speaking to the need to explore what it takes for shared liberation. This direction also has the potential to offer insight into an alternative mapping for disability justice. Hall's acknowledgement of "being out of place" connects to the disability justice work of Sunaura Taylor (2014) and Leah Lakshmi Piepzna-Samarasinha (2018) in the mapping of access in describing surroundings and focusing on interconnectedness.In Kirk's autobiographical account, "Roots, Branches, Wings" she points to how Margo Okazawa-Rey (2020) introduced her to philosopher Alan Rosenberg's (1998) distinction between knowing and understanding. In contrast to knowing facts that... (shrink)

Researchers in all management specialties have discussed and investigated the important role values play in personal and organizational phenomena. However, because research on values has been performed in a wide range of social science disciplines and at different levels of analysis, much of thiswork has been uninformed by other work and is neither well integrated nor systematized, resulting in a great deal of confusion concerning the topic. This article attempts to add order and clarity to this area of research by (...) proposing a framework of values research based on level of analysis and by cataloguing and reviewing the vast theoretical and empirical research in light of this framework. It concludes with a critique of the extant literature and recommendations for further research. (shrink)

Abstract:Lately, the field of business ethics has begun to take an intense interest in the relationship between religion and business ethics. Various books and articles are being produced at an increasing rate using theoretical and qualitative research methods. However, to date, almost no data exist quantifying relationships between religion and business ethics. This paper begins to provide such data by testing the relationships between religious upbringing, religious practice, Christian beliefs, and attitudes toward corporate social responsibility. Analysis of our sample demonstrates (...) that religious practice and Christian beliefs have a weak relationship to attitudes toward corporate social responsibility. (shrink)

Abstract:Lately, the field of business ethics has begun to take an intense interest in the relationship between religion and business ethics. Various books and articles are being produced at an increasing rate using theoretical and qualitative research methods. However, to date, almost no data exist quantifying relationships between religion and business ethics. This paper begins to provide such data by testing the relationships between religious upbringing, religious practice, Christian beliefs, and attitudes toward corporate social responsibility. Analysis of our sample demonstrates (...) that religious practice and Christian beliefs have a weak relationship to attitudes toward corporate social responsibility. (shrink)

Compiling empirical work from management and social science disciplines, the Research Companion to Ethical Behavior in Organizations provides an entry point for academic researchers and compliance officers interested in measuring the moral dimensions of individuals. Accessible to newcomers but geared toward academics, this detailed book catalogs the varied and nuanced constructs used in behavioral ethics, along with measures that assess those constructs. With its cross-disciplinary focus and expert commentary, a varied collection of learned scholars bring essential studies into one volume, (...) creating a resource that promises to enhance the burgeoning field of behavioral ethics"--Publisher's web site. (shrink)

In recent years, many philosophers of religion have turned their attention to the topic of faith. Given the ubiquity of the word “faith” both in and out of religious contexts, many of them have chosen to begin their forays by offering an analysis of faith. But it seems that there are many kinds of faith: religious faith, non‐religious faith, interpersonal faith, and propositional faith, to name a few. In this article, I discuss analyses of faith that have been offered and (...) point out the dimensions along which they differ. (shrink)

The lesson to be learned from the paradoxical St. Petersburg game and Pascal’s Mugging is that there are situations where expected utility maximizers will needlessly end up poor and on death’s door, and hence we should not be expected utility maximizers. Instead, when it comes to decision-making, for possibilities that have very small probabilities of occurring, we should discount those probabilities down to zero, regardless of the utilities associated with those possibilities.

This essay contemplates the life and work of Victoria Davion and the meaning of legacy in the field of philosophy. As her former student and graduate assistant, I examine Davion's legacy through her ecological feminist teaching philosophy. Ideally, an ecological feminist pedagogy serves as a critical praxis that brings together students and teachers to empower themselves in the scope of knowledge construction about oppression of human and nonhumans and to develop ways to resist against dualistic thinking. I begin with examining (...) best practices in an ecofeminist pedagogy for sustaining relationships between students and their teachers and ways of encouraging this relationship to translate beyond the classroom. I focus on four features of Davion's pedagogy and mentorship including 1) accessibility 2) dialogue 3) praxis and 4) interconnectedness. I address how these four features in her teaching are well suited to nurturing a flourishing relationship between students and their teachers and larger community. I draw attention to these aspects of her ecofeminist teaching practices, and I hope this reflection expands the meaning of legacy in ecofeminist philosophy. (shrink)

House of Lords authority in Tesco v Secretary of State for the Environment [1995] 1 WLR 759 has reinforced the well-established principle that judicial review will distinguish between relevant and irrelevant considerations pertaining to the exercise of a power, and leave the weighing of the relevant ones to the decision-maker. It has also problematized the principle by insisting that relevant factors may adequately be taken into account even where the decision-maker allows them no influence (subject to challenge for irrationality). It (...) is difficult to accept that a legislative identification of relevant factors need not influence the decision-maker, and the article begins by observing that this proposition would probably not have been accepted at the time of Roberts v Hopwood [1925] AC 578. It is argued in the article, however, that the proper influence of the relevant can be accommodated within the decision-making process while upholding the Tesco principle. The article therefore charts the activities which are logically implicit in a decision-making process including the consideration and weighing of relevant factors, and locates opportunities for legal challenge. The influence of the expressly relevant must be felt when the decision-maker has to decide whether other factors are impliedly relevant. It will equally be registered when a basis for the assessment of weight is established (weight being impossible to gauge without the prior formulation of criteria of influence). The process of weighing itself is shown to require two separate assessments; the first particular to each factor, the second comparative. This distinction allows explanation of those explanation of those authorities which require substantial weight to be given to certain protected factors, and helps to define the nature of irrationality challenges to absurd weighing. In summary, the article takes a rigorous look at what weight is, how it is assessed, how it differs from relevance, and to what extent a flawed assessment of it can be challenged. (shrink)

Frequently Asked Questions This supplement provides background information about many of the topics discussed in both the main Time article and its companion article What Else Science Requires of Time. It is not intended that this article be read in order by section number. Table of Contents What Are Durations, Instants, Moments, and Points of … Continue reading Time Supplement →.

ABSTRACT:The notion of stakeholder salience based on attributes (e.g., power, legitimacy, urgency) is applied in the family business setting. We argue that where principal institutions intersect (i.e., family and business); managerial perceptions of stakeholder salience will be different and more complex than where institutions are based on a single dominant logic. We propose that (1) whereas utilitarian power is more likely in the general business case, normative power is more typical in family business stakeholder salience; (2) whereas in a general (...) business context legitimacy is socially constructed; for family stakeholders, legitimacy is based on heredity; and (3) whereas temporality and criticality are somewhat independent in general-business urgency, they are linked in the family business case because of family ties and family-centered non-economic goals. We apply this theoretical framework to position and integrate the contributions to this special section ofBusiness Ethics Quarterlyon “Stakeholder Theory, Ethics, Corporate Social Responsibility, and Family Enterprise.”. (shrink)

Monism about being says that there is one way to be. Pluralism about being says that there are many ways to be. Recently, Trenton Merricks and David Builes have offered arguments against Pluralism. In this paper, I show how Pluralists who appeal to the relative naturalness of quantifiers can respond to these arguments.

F. H. Bradley (1846–1924) was the foremost philosopher of the British Idealist school, which came to prominence in the second half of the nineteenth century and remained influential into the first half of the twentieth. Bradley, who was influenced by Hegel and also reacted against utilitarianism, was recognised during his lifetime as one of the greatest intellectuals of his generation, and was the first philosopher to receive the Order of Merit, in 1924. In this major work, originally published (...) in 1883, Bradley discusses the basic principles of logic: judgment and inference. He rejects the idea of a separation between mind and body, arguing that human thought cannot be separated from its worldly context. In the second edition, published in 1922 and reissued here, Bradley added a commentary and essays, but left the text largely unaltered. Volume 1 contains Book 1 on judgment and Book 2 on inference. (shrink)

This work combines two early pamphlets by F. H. Bradley (1846–1924), the foremost philosopher of the British Idealist movement. The first essay, published in 1874, deals with the nature of professional history, and foreshadows some of Bradley's later ideas in metaphysics. He argues that history cannot be subjected to scientific scrutiny because it is not directly available to the senses, meaning that all history writing is inevitably subjective. Though not widely discussed at the time of publication, the pamphlet (...) was influential on historian and philosopher R. G. Collingwood. The second pamphlet is Bradley's critique of Henry Sidgwick's The Methods of Ethics. Sidgwick was the first to propose the paradox of hedonism, which is the idea in ethics that pleasure can only be acquired indirectly. Published in 1877, this work is divided into three parts, treating Sidgwick's definitions, arguments, and his view of ethical science. (shrink)

A variety of ethical objections have been raised against the military employment of uninhabited aerial vehicles (UAVs, drones). Some of these objections are technological concerns over UAVs abilities’ to function on par with their inhabited counterparts. This paper sets such concerns aside and instead focuses on supposed objections to the use of UAVs in principle. I examine several such objections currently on offer and show them all to be wanting. Indeed, I argue that we have a duty to protect an (...) agent engaged in a justified act from harm to the greatest extent possible, so long as that protection does not interfere with the agent's ability to act justly. UAVs afford precisely such protection. Therefore, we are obligated to employ UAV weapon systems if it can be shown that their use does not significantly reduce a warfighter's operational capability. Of course, if a given military action is unjustified to begin with, then carrying out that act via UAVs is wrong, just as it would be with any weapon. But the point of this paper is to show that there is nothing wrong in principle with using a UAV and that, other things being equal, using such technology is, in fact, obligatory. (shrink)

Time is what clocks are used to measure. Information about time tells the durations of events and when they occur and which events happen before which others, so time plays a very significant role in the universe’s structure, including the structure of our personal lives. But carefully describing time’s properties has led to many unresolved issues, both philosophical and scientific.