Online research in philosophy

This study investigates corporate relationships with environmental organizations by examining hyperlinks in the corporate environmental responsibility (CER) sections of the Fortune 2008 Global 500 corporate websites. It is assumed that hyperlinked organizations either represent their current inter-organizational relationship or create symbolic relationships among organizations. Results show that Asian companies have fewer hyperlink relations with other organizations compared with those in North America and Western Europe. Network analysis also confirms that U.S. companies are explicitly connected with stakeholders for CER practices, and governmental organizations have a relatively central role in the global CER system. Nonprofit organizations are the most frequently hyperlinked with Fortune Global 500 corporations.

This book considers two different approaches to moral luck--the Aristotelian vulnerability to factors outside the agent's control and the Kantian ambition to make morality immune to luck--and concludes that both approaches have more in common than previously thought. At the same time, it also considers recent developments in the field of virtue ethics and neo-kantianism.

After discussing the origins of Model Rule 8.4(c), which purports to prohibit all deceit and misrepresentation, and states' recent amendments to the rule to accommodate lawyer involvement in some covert activity, Professor Fortune proposes a broad rule that would allow lawyers to supervise and actively participate in lawful investigations. As an alternative he proposes that states follow Virginia and qualify the rule against deceit by adding 'that reflects adversely on the person's fitness as a lawyer.' In this article, Professor Fortune discusses the concept of choice of evils in the context of deceit to further a societally-beneficial end.

Machine generated contents note: Introduction. Fortune and the prepared mind Iain Morley and Mark de Rond; 1. The stratigraphy of serendipity Susan E. Alcock; 2. Understanding humans - serendipity and anthropology Richard Leakey; 3. HIV and the naked ape Robin Weiss; 4. Cosmological serendipity Simon Singh; 5. Serendipity in astronomy Andrew C. Fabian; 6. Serendipity in physics Richard Friend; 7. Liberalism and uncertainty Oliver Letwin; 8. The unanticipated pleasures of the writing life Simon Winchester.

CHAPTER ONE INTRODUCTION Previous studies of fortuna in ancient and medieval culture are numerous — to be found as full-length monographs, articles and ...

In the early steps of the Transcendental Deduction in the Critique of Pure Reason, Kant briefly addresses the threat posed by usurpatory concepts such as 'fate' and 'fortune'. Commentators have largely passed over these remarks, but in this paper I argue that a careful analysis of the reasons why 'fate' and 'fortune' are usurpatory reveals an important point about the relation between the Deduction and the Principles chapters of the Critique. In particular, I argue that 'fate' and 'fortune' are usurpatory because they are unable to discriminate between the particular contents of experience, and that this requires that Kant provide an account of how the categories are able to accomplish this task. And this in turn shows that the justificatory work begun in the Deduction can be completed only in the Schematism and Principles.

In this study John Bowlin argues that Aquinas's moral theology receives much of its character and content from an assumption about our common lot: the good we desire is difficult to know and to will, in particular because of contingencies of various kinds - within ourselves, in the ends and objects we pursue, and in the circumstances of choice. Since contingencies are fortune's effects, Aquinas insists that it is fortune that makes good choice difficult. Bowlin then explicates Aquinas's treatment of a number of topics in light of this difficulty: the moral and theological virtues, the first precepts of the natural law, the voluntariness of virtuous action, and the happiness available to us in this life. By noting that Aquinas proceeds with an eye on fortune's threats to virtue, agency, and happiness, Bowlin places him more precisely in the history of ethics, among Aristotle, Augustine, and the Stoics.