This study described the relationships between academic class and student moral sensitivity and reasoning and between curriculum design components for ethics education and student moral sensitivity and reasoning. The data were collected from freshman (n = 506) and senior students (n = 440) in eight baccalaureate nursing programs in South Korea by survey; the survey consisted of the Korean Moral Sensitivity Questionnaire and the Korean Defining Issues Test. The results showed that moral sensitivity scores in patient-oriented care and conflict were (...) higher in senior students than in freshman students. Furthermore, more hours of ethics content were associated with higher principled thinking scores of senior students. Nursing education in South Korea may have an impact on developing student moral sensitivity. Planned ethics content in nursing curricula is necessary to improve moral sensitivity and moral reasoning of students. (shrink)

This study investigates specific behavioral perceptual differences of ethics between practitioners and students enrolled in sales classes. Respondents were asked to indicate their beliefs to issues related to ethics in sales. A highly significant difference was found between mean responses of students and sales personnel. Managers indicated a greater concern for ethical behavior and less attention to sales than did the students. Students indicated a strong desire for success regardless of ethical constraints violated.

This paper is written in an analytic style, but it is meant to deprive analysis of an important prop. The title needs a short introduction. The mistake is to take ‘real’ as governed in its separate uses by criteria; and this paper is meant to show that this is a mistake and that Ausin makes it. In the course of the argument I try to develop my own account and, although I am not altogether satisfied with it, the result gives (...) something to build upon. I believe the mistake is by no means confined to Austin, but that it is connected with a particular conception of philosophy. (shrink)

We bring out the fact that the essential new quality implied by the quantum theory is nonlocality; i.e., that a system cannot be analyzed into parts whose basic properties do not depend on the state of the whole system. This is done in terms of the causal interpretation of the quantum theory, proposed by one of us (D.B.) in 2952, involving the introduction of the “quantum potential.” We show that this approach implies a new universal type of description, in which (...) the standard or canonical form is always supersystem-system-subsystem; and this leads to the radically new notion of unbroken wholeness of the entire universe. Finally, we discuss some of the implications of extending these notions to the relativity domain, and in so doing, we indicate a novel concept of time, in terms of which relativity and quantum theory may eventually be brought together. (shrink)

In this paper, I attempt to explain one of the most controversial views attributed to the Stoic Chrysippus: that the impossible can follow from the possible. My solution finds in Chrysippus a distinction later made by the medieval logician John Buridan: that between being possible (there being a state of affairs that may occur) and being possibly-true (there being some proposition whose truth-conditions are that state of affairs). Buridan and Chrysippus have radically opposing views on the nature of propositions. What (...) their conceptions share is the conclusion that at least some propositions must be contingent beings. They argue for this while maintaining a rigorous commitment to the view that propositions are strictly bivalent. In 2. I explain the Chrysippean passage in terms of a distinction Buridan makes explicitly. In 3. I show how the distinction follows implicitly from the Stoic theory of quantification. In 4. I compare the modality with other aspects of Stoic logic. In 5. I discuss how the distinction behaves in the future tense. (shrink)

Multiple -conclusion logic extends formal logic by allowing arguments to have a set of conclusions instead of a single one, the truth lying somewhere among the conclusions if all the premises are true. The extension opens up interesting possibilities based on the symmetry between premises and conclusions, and can also be used to throw fresh light on the conventional logic and its limitations. This is a sustained study of the subject and is certain to stimulate further research. Part I reworks (...) the fundamental ideas of logic to take account of multiple conclusions, and investigates the connections between multiple - and single - conclusion calculi. Part II draws on graph theory to discuss the form and validity of arguments independently of particular logical systems. Part III contrasts the multiple - and the single - conclusion treatment of one and the same subject, using many-valued logic as the example; and Part IV shows how the methods of 'natural deduction' can be matched by direct proofs using multiple conclusions. (shrink)

D. J. Allan; XV—Aristotle's Criticism of Platonic Doctrine Concerning Goodness and The Good, Proceedings of the Aristotelian Society, Volume 64, Issue 1, 1 June.

Manley and Wasserman (2008) join the chorus of opposition to the possibility of conditional analysis of dispositions. But that score cannot be settled without more careful attention to the implicit philosophical methodology. Some of the opposition to such an analysis badly overestimates the effect of counterexamples, as if the Gettier example were sufficient to refute the possibility of conjunctive analysis of knowledge. A general objection to a form of analysis must satisfy a number of constraints, and Manley and Wasserman join (...) the chorus too in failing to satisfy them. Most significant is the optional presupposition that the conditional used in analysis will exhibit some sort of centring. We show that even a careful effort to repair and reform Manley and Wasserman's objection to provide a satisfactory argument requires, ultimately, appeal to centring. Worse, the particular positive proposal they offer is vulnerable to a minor variant of their own counterexample. (shrink)

A stream of conscious experience is extremely contextual; it is impacted by sensory stimuli, drives and emotions, and the web of associations that link, directly or indirectly, the subject of experience to other elements of the individual's worldview. The contextuality of one's conscious experience both enhances and constrains the contextuality of one's behavior. Since we cannot know first-hand the conscious experience of another, it is by way of behavioral contextuality that we make judgements about whether or not, and to what (...) extent, a system is conscious. Thus we believe that a deep understanding of contextuality is vital to the study of consciousness. Methods have been developed for handling contextuality in the microworld of quantum particles. Our goal has been to investigate the extent to which these methods can be used to analyze contextuality in conscious experience. (shrink)

This Paper Offers A New Interpretation of Phaedo 96a–103a. Plato has devoted the dialogue up to this point to a series of arguments for the claim that the soul is immortal. However, one of the characters, Cebes, insists that so far nothing more has been established than that the soul is durable, divine, and in existence before the incarnation of birth. What is needed is something more ambitious: a proof that the soul is not such as to pass out of (...) existence. According to Socrates’s initial response to Cebes at 95e8–96a1, giving such a demonstration requires a thorough investigation into “the reason for coming to be and passing away in general” (ὅλως γὰϱ δεῖ πεϱὶ γενέσεως ϰαὶ Φθοϱᾶς τὴν αἰτίαν διαπϱαγματεύσασθαι .. (shrink)

Presumably it is common ground that this verb has in addition to the basic sense ‘recognize’ the derivative sense ‘oread’, and that one must judge from the context whether reading to one or more other people, or private reading, is meant. The reading of the text of a law to a jury at an orator's request is marked by the circumstances themselves as public reading; so is the reading of the Athenian decree to the Mitylenaeans in Thucydides. When Theaetetus answers (...) in the affirmative the question whether he has read the book of Protagoras which contains the statement that man is the measure of all things (); or when it is asked ‘Why is it that some people, if they begin to read, are overcome by sleep even against their will, whereas others wishing to be overcome by sleep are kept awake by taking up a book?’ Evidently what is intended is reading in the privacy of one's own room. When Socrates in the Phaedo says that he heard a person reading from Anaxagoras and eagerly took the book home to read , both senses are found within a few pages. (shrink)

There is a growing consensus in Britain on the importance of character, and on the belief that the virtues that contribute to good character are part of the solution to many of the challenges facing modern society. Parents, teachers and schools understand the need to teach basic moral virtues to pupils, such as honesty, self-control, fairness, and respect, while fostering behaviour associated with such virtues today. However, until recently, the materials required to help deliver this ambition have been missing in (...) Britain. The Knightly Virtues Programme, devised by the Jubilee Centre for Character and Virtues, aims to help solve this challenge. The programme, designed for 9 to 11 year olds, draws on selected classic stories to help teach moral character in schools. This approach has proved to be popular with children and teachers, with more than 5,000 pupils from one hundred schools having participated in the programme so far. Fifty-five of these schools and 3,272 pupils were directly involved in different stages of the research. Based at the University of Birmingham, the Jubilee Centre houses leading academics dedicated to researching the various ways in which good character, which underpins the building blocks of society, can be developed. Recent research from the Centre has shown that the qualities that make up character can be learnt and taught, and suggests that we need a new emphasis on their importance in schools and in professional education. This report from the Centre into the use of classic literature within schools sets out the ways in which the Knightly Virtues Programme is able to develop the virtue literacy of school pupils, and the extent to which an understanding and awareness of good moral character can make positive changes to behaviour. The impact of the programme has been tested using several rigorous research methods, detailed in this report alongside their findings, which provide substantial empirical evidence for the effectiveness of using stories to develop virtue literacy. (shrink)

Oxford Scholarly Classics brings together a number of great academic works from the archives of Oxford University Press. Reissued in a uniform series design, they will enable libraries, scholars, and students to gain fresh access to some of the finest scholarship of the last century.

The paper examines the structure of the mathematical instrument making trade in London from the mid-sixteenth century to the opening of the Hanoverian era. This analysis of the trade is primarily based on evidence drawn from contemporary advertising. A distinction between informal editorial recommendations and advertising per se is made. It is concluded that up to the mid-seventeenth century mathematical instrument makers worked in either wood or metal. After that date a growing number of workshops advertised that they manufactured in (...) all media. Advertising was aimed at informing professional users from whom particular instruments could be purchased, but not on informing customers in specific terms of the range of instruments manufactured. It is concluded that until the early eighteenth century most mathematical instruments were commissioned. Only towards the end of the period is there evidence of over-the-counter sales, and advertising aimed at encouraging the growing consumer market to buy mathematical instruments for the practice of science as a social or recreational activity. (shrink)

Presumably it is common ground that this verb has in addition to the basic sense ‘recognize’ the derivative sense ‘oread’, and that one must judge from the context whether reading to one or more other people, or private reading, is meant. The reading of the text of a law to a jury at an orator's request is marked by the circumstances themselves as public reading; so is the reading of the Athenian decree to the Mitylenaeans in Thucydides. When Theaetetus answers (...) in the affirmative the question whether he has read the book of Protagoras which contains the statement that man is the measure of all things (); or when it is asked ‘Why is it that some people, if they begin to read, are overcome by sleep even against their will, whereas others wishing to be overcome by sleep are kept awake by taking up a book?’ Evidently what is intended is reading in the privacy of one's own room. When Socrates in the Phaedo says that he heard a person reading from Anaxagoras and eagerly took the book home to read, both senses are found within a few pages. (shrink)