The seventh edition of this pragmatic guide to determining right and wrong in the workplace is updated with new case studies and ancillary materials to combine stakeholder perspectives with a deep dive on workplace ethics issues. Using a unique stakeholder-based approach, this book takes business ethics out of the theory realm and provides practical ways to analyze any business decision. Including dozens of cases, Joseph Weiss looks beyond the impacts of ethical lapses on share price and profit to focus (...) on relationships between stakeholders, including individuals, groups, corporations, and governments. The new seventh edition includes seven new cases and ten new Point/Counterpoint exercises, which challenge students to argue both sides of a contemporary issue. It incorporates the latest research as well as updated cases dealing with recent scandals at organizations such as Boeing, Facebook, and Uber. Professors will have access to online support, including teaching notes, PowerPoint slides, and sample tests. The book is equipped with a step-by-step guide to implementing stakeholder analysis, tips to help students apply ethical principles in their personal and professional lives, and comprehensive coverage of employee workplace issues. Addressing relevant topics such as risk management, preferential hiring, and sexual harassment in conjunction with the digital divide, bribery, the environment, and more, Business Ethics, seventh edition explores ethical implications in today's increasingly interconnected global business environment. (shrink)

(2013). Life, the Unhistorical, the Suprahistorical: Nietzsche on History. International Journal of Philosophical Studies: Vol. 21, No. 1, pp. 64-91. doi: 10.1080/09672559.2012.744532.

Nietzsche was a philosopher who prided himself, in deliberate contradistinction with previous philosophers, on his ‘historical sense’. But this leaves many questions unanswered about the precise role of the historical in Nietzsche’s philosophy. Perhaps most importantly, can the conception of genealogy in Nietzsche’s later philosophy, as a revised historical method, be taken to represent his mature philosophical methodology in general? I argue, firstly, that there is considerable continuity between Nietzsche’s conceptions of history in the early essay ‘On the uses and (...) disadvantages of history for life’ and those of his later philosophy. The former can therefore be used as a resource for understanding the latter. Through a reading of the early history essay I demonstrate that Nietzsche’s conception of the historical here is intimately bound up with the notion of the ‘unhistorical’ and that it is precisely renewed access to the unhistorical which is required in order for history to be conducive to the flourishing of humanity. I go on to contend that this holds for Nietzsche’s later writings as well, and that genealogy, being purely historical, must therefore be seen as one subsidiary part of a broader philosophy in which the unhistorical will play, literally, a vital role. (shrink)

The book combines philosophical exposition and legal analysis, and pays special attention to issues of tort law.

[1] Biographie, Philosophie, Praxis -- [2] Het spel van het naamloze / naar een concept van Joseph Kosuth.

Proceedings of a conference held in Apr. 2008 in Washington, D.C.

When I say ‘pain’, it is clearly a singular phenomenon. Yet if I ask for an example, you can provide many varying instances that confound the idea of its singularity. How can a pinprick be of the same thing as depression or grief? This study maintains the singularity of pain by exploring the process and structure of its experience to account for its variance and its subjectivity. Heidegger’s Being and Time provides the pathway to achieving this, where we comprehend how (...) pain’s myriad manifestations, and their inherent subjectivity, relate to our way of Being – the meaningful horizon through which we encounter pain. The study comes to tie the process of encountering pain with a structure that suffering provides, which explains both the variance and the subjectivity of the pain experience. This can then be mapped onto individual experiences of a singular phenomenon to understand how they arose and what has conditioned them. (shrink)

Benardete paradoxes involve a beginningless set each member of which satisfies some predicate just in case no earlier member satisfies it. Such paradoxes have been wielded on behalf of arguments for the impossibility of an infinite past. These arguments often deploy patchwork principles in support of their key linking premise. Here I argue that patchwork principles fail to justify this key premise.

Back to the Rough Ground is a philosophical investigation of practical knowledge, with major import for professional practice and the ethical life in modern society. Its purpose is to clarify the kind of knowledge that informs good practice in a range of disciplines such as education, psychotherapy, medicine, management, and law. Through reflection on key modern thinkers who have revived cardinal insights of Aristotle, and a sustained engagement with the Philosopher himself, it presents a radical challenge to the scientistic assumptions (...) that have dominated how these professional domains have been conceived, practiced, and institutionalized. (shrink)

John McDowell and Hubert L. Dreyfus are philosophers of world renown, whose work has decisively shaped the fields of analytic philosophy and phenomenology respectively. Mind, Reason, and Being-in-the-World: The McDowell-Dreyfus Debate opens with their debate over one of the most important and controversial subjects of philosophy: is human experience pervaded by conceptual rationality, or does experience mark the limits of reason? Is all intelligibility rational, or is there a form of intelligibility at work in our skilful bodily rapport with the (...) world that eludes our intellectual capacities? McDowell and Dreyfus provide a fascinating insight into some fundamental differences between analytic philosophy and phenomenology, as well as areas where they may have something in common. Fifteen specially commissioned chapters by distinguished international contributors enrich the debate inaugurated by McDowell and Dreyfus, taking it in a number of different and important directions. Fundamental philosophical problems discussed include: the embodied mind, subjectivity and self-consciousness, intentionality, rationality, practical skills, human agency, and the history of philosophy from Kant to Hegel to Heidegger to Merleau-Ponty. With the addition of these outstanding contributions, Mind, Reason, and Being-in-the-World is essential reading for students and scholars of analytic philosophy and phenomenology. (shrink)

This is a new edition of Joseph Fletcher's 1966 work that ignited a firestorm of controversy at the time of its publication.

I defend a new argument for causal finitism, the view that nothing can have an infinite causal history. I begin by defending a number of plausible metaphysical principles, after which I explore a host of novel variants of the Littlewood-Ross and Thomson’s Lamp paradoxes that violate such principles. I argue that causal finitism is the best solution to the paradoxes.

We draw out significant consequences of a relatively popular theory of metaphysical modality—branching actualism—for cosmological arguments for God’s existence. According to branching actualism, every possible world shares an initial history with the actual world and diverges only because causal powers (or dispositions, or some such) are differentially exercised. We argue that branching actualism undergirds successful responses to two recent cosmological arguments: the Grim Reaper Kalam argument and a modal argument from contingency. We also argue that branching actualism affords a response (...) to one popular defense of the classic contingency argument. What results are new difficulties for several cosmological arguments arising from the metaphysics of modality. (shrink)

The thesis of the present volume is critical and dual. (1) Present day philosophy of man and sciences of man suffer from the Greek mis taken polarization of everything human into nature and convention which is (allegedly) good and evil, which is (allegedly) truth and fal sity, which is (allegedly) rationality and irrationality, to wit, the polar ization of all fields of inquiry, the natural and social sciences, as well as ethics and all technology, whether natural or social, into the (...) totally positive and the totally negative. (2) Almost all philosophy and sci ences of man share the erroneous work ethic which is the myth of man's evil nature - the myth of the beast in man, the doctrine of original sin. To mediate or to compromise between the first view of human nature as good with the second view of it as evil, sociologists have devised a modified utilitarianism with deferred gratification so called, and the theory of the evil of artificial competition (capitalist and socialist alike) and of keeping up with the Joneses. Now, the mediation is not necessary. For, the polarization makes for abstract errors which are simplistic views of rationality, such as reductionism and positivism of all sorts, as well as for concrete errors, such as the disposition to condemn repeatedly those human weaknesses which are inevitable, namely man's inability to be perfectly rational, avoid all error, etc. , thus setting man against himself as all too wicked. (shrink)

We examine two competing solutions to Benardete paradoxes: causal finitism, according to which nothing can have infinitely many causes, and the unsatisfiable pair diagnosis (UPD), according to which such paradoxes are logically impossible and no metaphysical thesis need be adopted to avoid them. We argue that the UPD enjoys notable theoretical advantages over causal finitism. Causal finitists, however, have levelled two main objections to the UPD. First, they urge that the UPD requires positing a ‘mysterious force’ that prevents paradoxes from (...) arising. Since such a force is implausible, the UPD is in trouble. Second, they employ recombination or patchwork principles to argue that paradoxical situations would be possible if causal finitism were false. Since such situations are not possible, causal finitism is true, and so a substantive metaphysical thesis is needed to avoid the paradoxes. We argue that the UPD proponent can successfully respond to these objections. (shrink)

It is plausible to think that practices of caring are partly constituted by a caregiver's commitment to a cared-for. However, discussions of caring often contain no explicit discussion of such commitments, and do not attempt to draw any philosophical conclusions from the nature of caring relations as committed. A discussion of caring practices that emphasizes the importance of commitment therefore has the potential to generate important new insights for our understanding of caring. This essay begins that project by arguing that (...) a commitment-centric conception of caring entails the truth of moral partialism. Although many care-ethicists are sympathetic to partialism, the arguments in its defense remain controversial. As I show in this article, however, partialism is necessarily true given the committed nature of caring. This is because the concept of commitment is itself a necessarily partial one: to say that we are equally committed to everyone or everything is equivalent to saying that we are not committed to anything. Thus, when viewed as a species of commitment, it is part of the concept of caring that it requires us to put the needs of those we care for before the needs of those unknown to us. (shrink)

There is a need for empirically based research on social and ethical challenges related to informed consent processes, particularly in studies focusing on adolescent sexual and reproductive health. In a pilot study of a school-based pregnancy prevention intervention in rural Zambia, the majority of the guardians who were asked to consent to their daughters’ participation, refused. In this paper we explore the reasons behind the low participation in the pilot with particular attention to challenges related to the community engagement and (...) informed consent process. The pilot was implemented in two schools and examined the acceptability of a package of interventions including economic support to families to keep their girls in school, pocket money for girls, youth club meetings on reproductive health, and community meetings to sensitize the community. Focus group discussions were conducted with girls who participated in the pilot, boys in their class and with parents. Individual semi-structured interviews were conducted with teachers, peer educators and community health workers involved in the coordination of the intervention as well as with religious and traditional leaders. Data were analyzed through thematic analysis. The findings indicate that inadequate use of recognized community communication channels during the community engagement process and dissemination of information about the pilot resulted in limited understanding of the pilot concept by the community. This surfaced through uncertainty and fear that the intervention may result in loss of control over daughters, worries about why money was provided unconditionally to girls, and suspicion of links to satanism. The sense of insecurity appeared to be exacerbated by low literacy levels, poverty, fear of loss of bride wealth, perceived disregard for local perceptions of social status, and scanty trust in the actors implementing the pilot. Inadequate use of locally appropriate channels in the dissemination of information created room for interpretation and facilitated development of mistrust, undermining the conditions for community engagement and actual informed consent. A key lesson learnt is the importance of taking seriously the complexity of local values and structures that may impact people’s capability to consent or not consent to a study in an informed manner. (shrink)

Does all conscious experience essentially involve self-consciousness? In his Subjectivity and Selfhood: Investigating the First-Person, Dan Zahavi answers “yes”. I criticize three core arguments offered in support of this answer—a well-known regress argument, what I call the “interview argument,” and a phenomenological argument. Drawing on Sartre, I introduce a phenomenological contrast between plain experience and self-conscious experience. The contrast challenges the thesis that conscious experience entails self-consciousness.

This book critically assesses arguments for the existence of the God of classical theism, develops an innovative account of objects’ persistence, and defends new arguments against classical theism. The authors engage the following classical theistic proofs: Aquinas’s First Way, Aquinas’s De Ente argument, and Feser’s Aristotelian, Neo-Platonic, Augustinian, Thomistic, and Rationalist proofs. The authors also provide the first systematic treatment of the ‘existential inertia thesis’. By connecting the thesis to relativity theory and recent developments in the philosophy of physics, and (...) by developing a variety of novel existential-inertia-friendly explanations of persistence, they mount a formidable new case against classical theistic proofs. Finally, they defend new arguments against classical theism based on abstract objects and changing divine knowledge. The text appeals to students, researchers, and others interested in classical theistic proofs, the existence and nature of God, and the ultimate explanations of persistence, change, and contingency. (shrink)

Edward Feser defends the ‘Aristotelian proof’ for the existence of God, which reasons that the only adequate explanation of the existence of change is in terms of an unchangeable, purely actual being. His argument, however, relies on the falsity of the Existential Inertia Thesis, according to which concrete objects tend to persist in existence without requiring an existential sustaining cause. In this article, I first characterize the dialectical context of Feser’s Aristotelian proof, paying special attention to EIT and its rival (...) thesis—the Existential Expiration Thesis. Next, I provide a more precise characterization of EIT, after which I outline two metaphysical accounts of existential inertia. I then develop new lines of reasoning in favor of EIT that appeal to the theoretical virtues of explanatory power and simplicity. Finally, I address the predominant criticisms of EIT in the literature. (shrink)

Most causal discovery algorithms in the literature exploit an assumption usually referred to as the Causal Faithfulness or Stability Condition. In this paper, we highlight two components of the condition used in constraint-based algorithms, which we call “Adjacency-Faithfulness” and “Orientation- Faithfulness.” We point out that assuming Adjacency-Faithfulness is true, it is possible to test the validity of Orientation- Faithfulness. Motivated by this observation, we explore the consequence of making only the Adjacency-Faithfulness assumption. We show that the familiar PC algorithm has (...) to be modified to be correct under the weaker, Adjacency-Faithfulness assumption. The modified algorithm, called Conservative PC (CPC), checks whether Orientation- Faithfulness holds in the orientation phase, and if not, avoids drawing certain causal conclusions the PC algorithm would draw. Howtion: ever, if the stronger, standard causal Faith-. (shrink)

While many scholars have realized that the Enlightenment period was much more religious than previously thought, the deists are still seen as basically secular figures who believed in a distant and inactive deity. This article shows that the hundred and thirteen French Revolutionary deists who wrote prayers and hymns to God believed in a caring, loving, and active deity. They maintained that God wanted people to be free, and so God actively helped the French Revolution by leading the French armies (...) to victory and revealing enemy plots. The majority of these prayers and hymns were said at government-sponsored religious festivals. It is a mistake, however, to dismiss this religious language as being about sacralizing the new nation. Instead, there were places in the festivals where individuals could express their own religious views. Furthermore, most of these prayers and hymns were written while Maximilien Robespierre was pushing his deist civil religion and labelling irreligious people as enemies of the French republic. However, the same views about God were expressed after his death by the Theophilanthropists. Thus, these deists were not merely echoing the party line while Robespierre was alive, but were expressing their true religious feelings. (shrink)

This essay takes issue with Alasdair MacIntyre's denial that teaching is a practice. It does so less by appeal to MacIntyre's concept of practice than by criticism of his conception of teaching. It argues that this conception, as reconstructed from adversions to teaching in a range of his writings, does less than justice to what good teachers accomplish; and that, if this inadequacy is rectified—as much else in his writings suggests that it ought to be—there are clearer grounds for acknowledging (...) teaching as a practice. (shrink)

A good therapeutic relationship in mental health services is a predictor of positive clinical outcomes for people who seek help for distressing experiences, such as voice hearing and paranoia. One factor that may affect the quality of the therapeutic relationship and raises further ethical issues is the impact of the clinical encounter on users’ sense of self, and in particular on their sense of agency. In the paper, we discuss some of the reasons why the sense of epistemic agency may (...) be especially fragile in young people with unusual experiences and beliefs. We argue that it is important to identify and avoid behaviours that can undermine young people’s contributions as epistemic agents in the clinical encounter. (shrink)

This essay takes issue with Alasdair MacIntyre’s denial that teaching is a practice. It does so less by appeal to MacIntyre’s concept of practice than by criticism of his conception of teaching. It argues that this conception, as reconstructed from adversions to teaching in a range of his writings, does less than justice to what good teachers accomplish; and that, if this inadequacy is rectified—as much else in his writings suggests that it ought to be—there are clearer grounds for acknowledging (...) teaching as a practice. (shrink)

Reductionism and holism, that is, antireductionism, are two of the prevailing paradigms within the philosophy of biology. Reductionists strive to understand biological phenomena by reducing them to a series of levels of complexity with each lower level forming the foundation for the subsequent level, by mapping such biological phenomena inasmuch as possible to the principal phenomena within the fundamental sciences of chemistry and physics. In this way, complex phenomena can be reduced to assemblages of more elementary explananda. Holism, in counterpart, (...) claims that there independently exist phenomena arising from ordered levels of complexity that have intrinsic causal power and cannot be reduced in this way. When dealing with the nature of biology and its unique foundations of essentialism, determinism and ethics, the pedagogical lens through which these foundations are conveyed to learners could provide a limited perspective if only the reductive approach is followed as it would not sensitise learners to the true complexity of the phenomenon of life and the study thereof, and it is the purpose of this article to frame the reductionist–antireductionist debate in order to illustrate this.Contribution: This article contributes new knowledge to the field of the philosophy of science; more specifically, the philosophy of biology by critically evaluating the pervasive dialectic between the theoretical frameworks of reductionism and antireductionism and alluding to the pedagogical consequences thereof. (shrink)