Several recent articles in the field of ethics and business have raised questions concerning the viability of professional ethical codes. Are such codes serious, effective tools for promoting and enforcing an ethical standard of behavior? Or do the codes more closely resemble clever, elaborate public-relation ploys? The purpose of this paper is to analyze the content, role and efficacy of one such ethical code, namely, The Code of Ethics of the National Association of Realtors. The paper examines the ethical principles (...) embodied, implicitly or explicitly, in this Code; it tests these principles for coherence, comprehensiveness, clarity and enforce-ability. Furthermore, it seeks to determine whether this Code articulates standards of ethical conduct that are higher than those already required by law and whether the Code successfully translates a general ethical vision down to concrete, everyday real estate practice. (shrink)
This paper examines Martha Nussbaum’s account of compassion from the perspective of Mahayana Buddhism. It focuses on the three criteria of compassion, set forth by Nussbaum in a number of her works, and shows why Buddhism would reject each of them. The paper concludes that Nussbaum’s analysis of compassion is more accurately described as an account of pity.
This article examines four contributions made by Plato’s Lysis to a philosophy course on friendship. These contributions are: first, the dialogue’s portrayal of the messy variety of friendships in ordinary life; second, the tension between what it clarifies about friendship through argument and what it reveals through setting and the behavior of its characters; third, how the dialogue focuses attention on aspects of friendship that often receive little attention in contemporary life—how friends talk with each other and friendship as a (...) vehicle of moral cultivation; fourth and finally, the connection Plato recognized between friendship and the pursuit of philosophy. Friendship is not merely another topic for philosophy to investigate. The pursuit of wisdom is both enhanced by and exemplified in friendships of character. Philosophy has need of friendship, and friendship, as it deepens, inclines to philosophy. (shrink)
Philosophy has been the butt of jokes throughout history. This paper examines two comedians-Aristophanes and Woody Allen-for what they fmd funny about philosophy. Consideration of this humor is important because it insightfully captures the tensions between philosophy and everyday life. Risking the proverbial waming about ruining good jokes with analysis, the paper takes up the question why an activity that these comedians love to roast, philosophers take seriously.
This paper argues that the future of the liberal arts will be decided by how they engage or fail to engage broad cultural dynamics that threaten to diminish them. It focuses on three areas of concern: the cultural predominance of science and technology in the modem world, the widespread failure to address the moral cultivation of the young, and the leveling effects of mass society on individual lives. In each case, it recommends actions that, if undertaken, would combat the growing (...) cultural isolation of these arts. (shrink)
The suspicion of this article is that we don't really understand why questions matter. It addresses this topic by examining the connection Hans-Georg Gadamer draws in Truth and Method between questioning and the possibility of experience. It outlines what Gadamer means by "experience " and shows why he is convinced that we cannot have experiences without asking questions.
The problem addressed by this paper concerns the responsibility of higher education in the growing thoughtlessness of culture. By “thoughtlessness” is meant not the absence of mental “busyness,” but indifference to the self-reflective life. How do we cope with the fact that, for so many, the educative act has little or nothing to do with the cultivation of self-reflection, especially when this indifference is amply represented within higher education as well as the wider culture? The paper unfolds in three sections. (...) First, it explores the factors complicating the search for effective materials by which to instigate and encourage the transformation to a self-reflective life. Second, it argues that stories, particularly what it calls “transforming stories,” play an important role in provoking and providing insight into the “turning around of the soul” from unreflective to reflective living. Finally, it illustrates how one such transforming story, The Death of Ivan Ilyich, by Leo Tolstoy, helps accomplish this educational goal. (shrink)
Anne Conway was an extraordinary figure in a remarkable age. Her mastery of the intricate doctrines of the Lurianic Kabbalah, her authorship of a treatise criticising the philosophy of Descartes, Hobbes, and Spinoza, and her scandalous conversion to the despised sect of Quakers indicate a strength of character and independence of mind wholly unexpected (and unwanted) in a woman at the time. Translated for the first time into modern English, her Principles of the Most Ancient and Modern Philosophy is (...) the most interesting and original philosophical work written by a woman in the seventeenth century. Her radical and unorthodox ideas are important not only because they anticipated the more tolerant, ecumenical, and optimistic philosophy of the Enlightenment, but also because of their influence on Leibniz. This fully annotated edition includes an introduction which places Conway in her historical and philosophical contexts, together with a chronology of her life and a bibliography. (shrink)
This is the first book-length treatment of the unique nature and development of Nietzsche's post-Zarathustran political philosophy. This later political philosophy is set in the context of the critique of modernity that Nietzsche advances in the years 1885-1888, in such texts as Beyond Good and Evil, On the Genealogy of Morals, Twilight of the Idols, The Antichrist, The Case of Wagner, and Ecce Homo. In this light Nietzsche's own diagnosis of the ills of modernity is subject to the same criticism (...) that he himself levelled against previous philosophies; that it is an involuntary symptom of the age it represents. Nietzsche is seen to be aware of his own decadence and of his complicity with the very tendencies that he dissects and deplores. By relating the political philosophy, the critique of modernity and the theory of decadence Daniel Conway has written a powerful book about Nietzsche's own appreciation of the limitations of both his writing style and of his famous prophetic 'stance'. (shrink)
Contrary to much recent opinion, Daniel Conway argues that Nietzsche's political thinking is fully consistent with his diagnosis of modernity as an exhausted and dying epoch. In addition, he clearly shows how Nietzsche does not recoil from political life in late modernity, but articulates an ethical and political teaching that relocates his notorious "perfectionism" to the political sphere.
Perspectives on global warming Content Type Journal Article Category Book Symposium Pages 1-29 DOI 10.1007/s11016-011-9639-9 Authors Steven Yearley, ESRC Genomics Policy and Research Forum, University of Edinburgh, Holyrood Road, Edinburgh, EH8 8AQ UK David Mercer, Science and Technology Studies Program, University of Wollongong, Wollongong, NSW 2522, Australia Andy Pitman, Climate Change Research Centre, The University of New South Wales, Sydney, NSW 2052, Australia Naomi Oreskes, Department of History, University of California, San Diego, La Jolla, CA 92093-0104, USA Erik Conway, (...) Caltech, 1200 East California Blvd., Pasadena, CA 91125, USA Journal Metascience Online ISSN 1467-9981 Print ISSN 0815-0796. (shrink)
By reconstructing it and tracing its vicissitudes, David Conway rehabilitates a time-honored conception of philosophy, originating in Plato and Aristotle, which makes theoretical wisdom its aim. Wisdom is equated with possessing a demonstrably correct understanding of why the world exists and has the broad character it does. Adherents of this conception maintained the world to be the demonstrable creation of a divine intelligence in whose contemplation supreme human happiness resides. Their claims are defended against various latter-day skepticisms.
Abstract. We argue that all human beings have a special type of dignity which is the basis for (1) the obligation all of us have not to kill them, (2) the obligation to take their well-being into account when we act, and (3) even the obligation to treat them as we would have them treat us, and indeed, that all human beings are equal in fundamental dignity. We give reasons to oppose the position that only some human beings, because of (...) their possession of certain characteristics in addition to their humanity (for example, an immediately exercisable capacity for self-consciousness, or for rational deliberation), have full moral worth. What distinguishes human beings from other animals, what makes human beings persons rather than things, is their rational nature, and human beings are rational creatures by virtue of possessing natural capacities for conceptual thought, deliberation, and free choice, that is, the natural capacity to shape their own lives. (shrink)