152 JOURNAL OF THE HISTORY OF PHILOSOPHY 34:1 JANUARY 1996 knowing." Absolute knowing is "the human community's coming to a reflective nonmetaphysical understanding of what it must take as authoritative grounds for belief and action..." . Since this involves us in a continuous dialectic, dialectic "does not end in absolute knowing; it begins the task of renewing itself" . From Hegel we get "a new paradigm for philosophy..." . The final chapter offers an account of the Philosophy of Right, and (...) takes up the question of the nature of the institutionalized structure of our modern social space. This account focuses on the ambiguity of "rights" and of "autonomy" and the conflicts that these ambiguities foster. Pinkard offers a penetrating and useful analysis of our modern social and political existence. Pinkard's treatment of the relativist questions arising from such a historicist posi- tion deserves our attention. The book also offers a very clear statement of a "nonmetaphysicar' perspective on Hegel. Finally, if Hegelian philosophy is "open" as Pinkard argues, then the relevance of Hegel for our present human condition is unquestionable; for we have our own social space to examine, a social space that has developed since Hegel. The dialectic, as Pinkard understands it to work -- that is, very differently from the mystified, metaphysicalized, dogmatic understanding the text- book versions have given us -- is our most powerful tool in coming to.. (shrink)

This fascinating study offers a complete interpretation of the philosophies of both Nietzsche and Wittgenstein. It finds in Nietzsche's philosophy an expression of the scepticism and relativism of the modern world to which he gave the name «nihilism.» If Nietzsche's conclusion that «there is no truth» poses the basic problematic of modernity, Professor Martin understands Wittgenstein's philosophy as addressing, in a radically new way, the overcoming of this nihilism. Martin offers a new interpretation of Wittgenstein's life work as focusing on (...) «the groundlessness of the human situation» and as restoring «truth» to its legitimate place within the conventions of language. The final chapter explores the spiritual implications for modern man of seeing clearly «the limits» of human language. (shrink)

152 JOURNAL OF THE HISTORY OF PHILOSOPHY 34:1 JANUARY 1996 knowing." Absolute knowing is "the human community's coming to a reflective nonmetaphysical understanding of what it must take as authoritative grounds for belief and action...". Since this involves us in a continuous dialectic, dialectic "does not end in absolute knowing; it begins the task of renewing itself". From Hegel we get "a new paradigm for philosophy...". The final chapter offers an account of the Philosophy of Right, and takes up the (...) question of the nature of the institutionalized structure of our modern social space. This account focuses on the ambiguity of "rights" and of "autonomy" and the conflicts that these ambiguities foster. Pinkard offers a penetrating and useful analysis of our modern social and political existence. Pinkard's treatment of the relativist questions arising from such a historicist posi- tion deserves our attention. The book also offers a very clear statement of a "nonmetaphysicar' perspective on Hegel. Finally, if Hegelian philosophy is "open" as Pinkard argues, then the relevance of Hegel for our present human condition is unquestionable; for we have our own social space to examine, a social space that has developed since Hegel. The dialectic, as Pinkard understands it to work -- that is, very differently from the mystified, metaphysicalized, dogmatic understanding the text- book versions have given us -- is our most powerful tool in coming to... (shrink)

Nishitani was a Japanese student attending Heidegger's Freiburg lectures on Nietzsche's nihilism in the late 1930s. As a young thinker he absorbed western philosophy and literature, focusing especially on the growing tide of nineteenth- and twentieth-century voices expressing the collapse of traditional Western values and the advent of nihilism. Recognizing that the phenomenon of nihilism encompasses our human situation in a way that transcends any particular cultural tradition, the self-overcoming of nihilism became fundamental to his lifetime philosophical project. A progressively (...) deepening understanding of the role of the Mahayana Buddhist tradition in comprehending the possibility of a breakthrough beyond nihilism culminated in the 1961 publication of what may be Nishitani's magnum opus: Religion and Nothingness. (shrink)

Significant research attention has been devoted to understanding the ethical behavior of leaders (i.e., the moral person) and how leaders’ expectations influence their followers’ ethical behavior (...

We study logical systems for reasoning about equations involving recursive definitions. In particular, we are interested in "propositional" fragments of the functional language of recursion FLR [18, 17], i.e., without the value passing or abstraction allowed in FLR. The "pure," propositional fragment FLR 0 turns out to coincide with the iteration theories of [1]. Our main focus here concerns the sharp contrast between the simple class of valid identities and the very complex consequence relation over several natural classes of models.

David Hamilton is a leader in the American institutionalist school of heterodox economics that emerged after WWII. This volume includes 25 articles written by Hamilton over a period of nearly half a century. In these articles he examines the philosophical foundations and practical problems of economics. The result of this is a unique institutionalist view of how economies evolve and how economics itself has evolved with them. Hamilton applies insight gained from his study of culture to send the message that (...) human actions situated in culture determine our economic situation. David Hamilton has advanced heterodox economics by replacing intellectual concepts from orthodox economics that hinder us with concepts that help us. In particular, Hamilton has helped replace equilibrium with evolution, make-believe with reality, ideological distortion of government with practical use of government, the economy as a product of natural law with the economy as a product of human law and, last, he has helped us replace the entrepreneur as a hero with the entrepreneur as a real person. These articles provide an alternative to the self-adjusting market. They provide an explanation of how the interaction of cultural patterns and technology determine the evolutionary path of the economic development of a nation. This is not a simple materialist depiction of economic history as some Marxists have advocated, instead Hamilton treats technology and culture as endogenous forces, embedded and inseparable from each other and therefore, economic development. This volume will be of most interest and value to professional economists and graduate students who are looking for an in-depth explanation of the origins and significance of institutional economics. (shrink)

Late in 1990, the Center for the Study of Ethics in the Professions at Illinois Institute of Technology (lIT) received a grant of more than $200,000 from the National Science Foundation to try a campus-wide approach to integrating professional ethics into its technical curriculum.! Enough has now been accomplished to draw some tentative conclusions. I am the grant's principal investigator. In this paper, I shall describe what we at lIT did, what we learned, and what others, especially philosophers, can learn (...) from us. We set out to develop an approach that others could profitably adopt. I believe that we succeeded. (shrink)

Ambition is a curiously neglected topic in ethics. It isn’t that philosophers have not discussed it. Plato, Aristotle, Seneca, Aquinas, Machiavelli, Harrington, Locke, Rousseau, Smith, Santayana and a number of others have discussed ambition. But it has seldom received more than a few paragraphs worth of analysis, in spite of the fact that ambition plays a central role in Western politics (one cannot be elected without it), and in spite of the fact that Machiavelli, Harrington, Locke and Rousseau each considered (...) it to be among the greatest threats to political security. The aim of this paper is to provide a long overdue analysis of ambition. The first part of the paper explores what ambition is. The second seeks to answer the question, “Is ambition a virtue or a vice?”. (shrink)

McBride, Glen Culture' and 'society' are words we use very loosely. We can find their exact meaning in dictionaries but usually don't, as the context of our sentences provides the information we need in our conversations. We know our societies are the huge group of people living in our city or nation. Our culture is the large range of behaviour we have learned in our society. It includes our food preferences, ways of dressing, our ceremonies for weddings and births (...) and the laws that structure our world, everything that we know from growing up in our family and society. (shrink)

In this new book Glen Newey offers a balanced guide to this key text that explores both its historical and philosophical aspects.

Of the many forgiveness-related questions that she takes up in her novels, the one with which Iris Murdoch wrestles most often is the question, “Is forgiveness possible without God?” The aim of this essay is to show, in the first instance, why the question Murdoch persistently raises is a question worth asking. Alongside this primary aim stands a secondary one, which is to consider how one might glean moral insights from the Christian tradition even if one does not (any longer) (...) endorse its theological commitments. (shrink)

The integrative memory model combines five core memory systems with an attributional system. We agree with Bastin et al. that this melding is the most novel aspect of the model. But we await further evidence that the model's substantial complexity informs our understanding of false memories or of the development of recollection and familiarity.

Industrial emissions of greenhouse gases are significant contributors to climate change, which poses a grave threat to social and economic systems. Our understanding of what might drive firms to reduce their emissions of these gases, however, is incomplete, and it is not clear that the knowledge gained from other environmental issues will readily apply to these emissions. We argue and find that indicators of environmental injustice previously shown to relate to toxic pollutants, for example, are poor predictors of greenhouse gas (...) emissions. Instead, we show that the degree of belief in and concern about climate change in a local community is a significant predictor of the facility’s rate of emission improvements. Furthermore, we find that beliefs at both the facility and headquarter communities influence emission reduction, and that those effects are substitutes for each other. (shrink)

ABSTRACT:I here advance a critical research agenda for the political perspective of corporate social responsibility (Political CSR). I argue that whilst the ‘Political’ CSR literature is notable for both its conceptual novelty and practical importance, its development has been hamstrung by four ambiguities, conflations and/or oversights. More positively, I argue that ‘Political’ CSR should be conceived as one potentialformof globalization, and not as aconsequenceof ‘globalization’; that contemporary Western MNCs should be presumed to engage in CSR for instrumental reasons; that ‘Political’ (...) CSR should be associated with a corresponding ‘political’ model of corporate governance; and that both a ‘Rawlsian’ and ‘Habermasian’ perspective of Political CSR are different from ‘Political’ CSR. In concluding, I use these four critiques to identify a number of areas within which increasingly robust and sophisticated positive and normative theories of Political CSR are required. (shrink)

Over the last 30 years, the self-determination efforts and objectives of Indigenous peoples in Canada have increasingly been cast in the language of 'recognition' — recognition of cultural distinctiveness, recognition of an inherent right to self-government, recognition of state treaty obligations, and so on. In addition, the last 15 years have witnessed a proliferation of theoretical work aimed at fleshing out the ethical, legal and political significance of these types of claims. Subsequently, 'recognition' has now come to occupy a central (...) place in our efforts to comprehend what is at stake in contestations over identity and difference in colonial contexts more generally. In this paper, I employ Frantz Fanon's critique of Hegel's master–slave dialectic to challenge the now hegemonic assumption that the structure of domination that frames Indigenous–state relations in Canada can be undermined via a liberal politics of recognition. Against this assumption, I argue that instead of ushering in an era of peaceful coexistence grounded on the Hegelian ideal of reciprocity, the contemporary politics of recognition promises to reproduce the very configurations of colonial power that Indigenous demands for recognition have historically sought to transcend. (shrink)

Earthbodies describes how our bodies are open circuits to a sensual magic and planetary care that when closed off leads to disastrous detours, such as illness, ...

This paper considers what Günter Figal’s perspective on objectivity and more generally, his hermeneutic phenomenology, may contribute to the traditions of phenomenological psychological research, as well as non-phenomenological approaches to qualitative research. Across qualitative research approaches and methods developed outside of phenomenology over the past 30–40 years, there has been a trend away from notions of consciousness and subjectivity, as well as objectivity. Günter Figal’s hermeneutical phenomenology retrieves these key ideas and recasts them with greater clarity and precision. These ideas, (...) in conjunction with an understanding of the philosophical position of critical realism, suggest renewed possibilities and significant places for both objectivity and subjectivity within both phenomenological and non-phenomenological psychological qualitative research. (shrink)

Despite the Gothic’s much-discussed resurgence in mainstream American culture, the role the late 2000s financial crisis played in sustaining this renaissance has garnered insufficient critical attention. This article finds the Gothic tradition deployed in contemporary American narrative film to explore the impact of economic crisis and threat, and especially masculine anxieties about a perceived incapacity of men and fathers to protect vulnerable families and homes. Variously invoking the American and Southern Gothics, Take Shelter and Winter’s Bone represent how the domestic-everyday (...) was made unfamiliar, unsettling and threatening in the face of metaphorical and real economic crisis and disorder. The films’ explicit engagement with contemporary American economic malaise and instability thus illustrates the Gothic’s continued capacity to lay bare historical and cultural moments of national crisis. Illuminating culturally persistent anxieties about the American male condition, Take Shelter and Winter’s Bone materially evoke the Gothic tradition’s ability to scrutinize otherwise unspeakable national anxieties about male capacity to protect home and family, including through a focus on economic-cultural “white Otherness.” The article further asserts the significance of prominent female assumption of the protective role, yet finds that, rather than individuating the experience of financial crisis on failed men, both films deftly declare its systemic, whole-of-society basis. In so doing, the Gothic sensibility of pervasive anxiety and dread in Take Shelter and Winter’s Bone disrupts dominant national discursive tendencies to revivify American institutions of traditional masculinity, family and home in the wakes of 9/11 and the recession. (shrink)

Over the last 30 years, the self-determination efforts and objectives of Indigenous peoples in Canada have increasingly been cast in the language of ‘recognition’ — recognition of cultural distinctiveness, recognition of an inherent right to self-government, recognition of state treaty obligations, and so on. In addition, the last 15 years have witnessed a proliferation of theoretical work aimed at fleshing out the ethical, legal and political significance of these types of claims. Subsequently, ‘recognition’ has now come to occupy a central (...) place in our efforts to comprehend what is at stake in contestations over identity and difference in colonial contexts more generally. In this paper, I employ Frantz Fanon's critique of Hegel's master–slave dialectic to challenge the now hegemonic assumption that the structure of domination that frames Indigenous–state relations in Canada can be undermined via a liberal politics of recognition. Against this assumption, I argue that instead of ushering in an era of peaceful coexistence grounded on the Hegelian ideal of reciprocity, the contemporary politics of recognition promises to reproduce the very configurations of colonial power that Indigenous demands for recognition have historically sought to transcend. (shrink)

What is forgiveness? When is it appropriate? Is it to be earned or can it be freely given? Is it a passion we cannot control, or something we choose to do? Glen Pettigrove explores the relationship between forgiving, understanding, and loving. He examines the significance of character for the debate, and revives the long-neglected virtue of grace.