Morse has produced a work that emphasizes the extreme significance and vital discipline of legal philosophy in representing the integration of legal principles and moral precepts. The Thinkers discusses, delineates, and analyzes the integral legal philosophies of Hobbes, Wilson, Aquinas, Augustine, Descartes, Hegel, Leibnitz, Kant, Carlyle,Thoreau, and Hohfeld.

INTRODUCTION TO ASPECTS OF FACE PROCESSING: TEN QUESTIONS IN NEED OF ANSWERS. HD Ellis 1. INTRODUCTION These proceedings of the first international ...

This is the corner into which I beheld a capitalist driven. I say capitalist. But the man was only a day-laborer, and had found it difficult to keep a small family in ordinary comfort. “Nobody is to blame but myself that I am not rich,” he said, “I have neglected to pursue the proper course. But that course was open to me, as it is to everybody in this country. The way is before every man’s eyes; it needs but the (...) will and—the brains!” So, I said, he was a capitalist. If he lay in the gutter and drank swill, he would still be a capitalist. For “out of the abundance of the heart the mouth speaketh,” even with more oracular power than out of the abundance of gold. (shrink)

It is idle of [J. Hillis] Miller and [Wayne C.] Booth, and [M. H.] Abrams too, to talk about the methodology of interpreting complex literary texts before they have determined what interpretational behavior is in ordinary, mundane, routine, verbal interaction. The explanation for this statement lies in the logical and historical subsumption of literary written texts by all written texts. In the subsumption of written texts by spoken verbal behavior, in the subsumption of spoken verbal behavior by semiotic behavior, and (...) in the subsumption of semiotic behavior by whatever it is we are responding to when we use the word "meaning." If Professor Booth goes into his usual coffee shop to get his morning coffee, and says to the waiter, "I'd like a cup of coffee, please," and the waiter brings it to him, what has happened? What is the methodology of the waiter? It is not absurd to ask why the waiter does not bring the America Cup filled to the brim with unroasted coffee beans, nor why Professor Booth does not say, "I asked you for a cup of coffee, but you have brought me a cup of mostly hot water." Moreover, if Professor Booth searches the literature of linguistics and of psychology in order to locate those studies and experiments which will tell him about the methodology of the waiter, he will find very little. The original program of linguistics set forth a hierarchy of investigation, beginning with phonemics, and going on through morphemics, syntactics, semantics, to pragmatics. But as yet very little has been accomplished above syntactics. Psychologists, at least of the typical academic breed, seem to be unaware of the problem. Morse Peckham, Distinguished Professor of English and Comparative Literature at the University of South Carolina, is the author of Beyond the Tragic Vision, Man's Rage for Chaos, Victorian Revolutionaries, Art and Pornography, Explanation and Power: An Inquiry into the Control of Human Behavior, and two volumes of collected essays, The Triumph of Romanticism and Romanticism and Behavior. (shrink)

Peckham claims that my "behavior" in dealing with the quotations in Natural Supernaturalism is the same, in methodology and validity, as the interpretative behavior of Booth's waiter. But the great bulk of the utterances in my quotations—and no less, of the utterances constituting Peckham's own essay—do not consist of orders, requests, or commands. Instead, they consist of assertions, descriptions, judgments, exclamations, approbations, condemnations, and many other kinds of speech-acts, the meanings of which are not related to my interpretative behavior, even (...) in the indirect way in which the meaning of Booth's order is related to the future behavior of his waiter. M. H. Abrams, author of Natural Supernaturalism and The Mirror and the Lamp and Class of 1916 Professor of English at Cornell University, responds in this essay to Morse Peckham's "The Infinitude of Pluralism" . Morse Peckham, in his Critical Response, was commenting on issues raised by the forum on "The Limits of Pluralism" , to which M. H. Abrams contributed. Previous contributions to Critical Inquiry are "Rationality and Imagination in Cultural History: A Reply to Wayne Booth" and "The Deconstructive Angel". (shrink)

That brings me to the crux of my disagreement with Hillis Miller. The central contention is not simply that I am sometimes, or always, wrong in my interpretation, but instead that I—like other traditional historians—can never be right in my interpretation. For Miller assents to Nietzsche's challenge of "the concept of 'rightness' in interpretation," and to Nietzsche's assertion that "the same text authorizes innumerable interpretations : there is no 'correct' interpretation."1 Nietzsche's views of interpretation, as Miller says, are relevant to (...) the recent deconstructive theorists, including Jacques Derrida and himself, who have "reinterpreted Nietzsche" or have written "directly or indirectly under his aegis." He goes on to quote a number of statements from Nietzsche's The Will to Power to the effect, as Miller puts it, "that reading is never the objective identifying of a sense but the importation of meaning into a text which had no meaning 'in itself.'" For example: "Ultimately, man finds in things nothing but what he himself has imported into them." "In fact interpretation is itself a means of becoming master of something."2 On the face of it, such sweeping deconstructive claims might suggest those of Lewis Carroll's linguistic philosopher, who asserted that meaning is imported into a text by the interpreter's will to power: "The question is," said Alice, "whether you can make words mean so many different things.""The question is," said Humpty Dumpty, "which is to be master—that's all." But of course I don't believe that such deconstructive claims are, in Humpty Dumpty fashion, simply dogmatic assertions. Instead, they are conclusions which are derived from particular linguistic premises. I want, in the time remaining, to present what I make out to be the elected linguistic premises, first of Jacques Derrida, then of Hillis Miller, in the confidence that if I misinterpret these theories, my errors will soon be challenged and corrected. Let me eliminate suspense by saying at the beginning that I don't think that their radically skeptical conclusions from these premises are wrong. On the contrary, I believe that their conclusions are right—in fact, they are infallibly right, and that's where the trouble lies. · 1. "Tradition and Difference," Diacritics 2 : 8, 12.· 2. Ibid. M. H. Abrams’s contributions to Critical Inquiry include "Rationality and Imagination in Cultural History: A Reply to Wayne Booth" and "Behaviorism and Deconstruction: A Comment on Morse Peckham's 'The Infinitude of Pluralism'". (shrink)

In Newcomb’s paradox you can choose to receive either the contents of a particular closed box, or the contents of both that closed box and another one. Before you choose though, an antagonist uses a prediction algorithm to accurately deduce your choice, and uses that deduction to fill the two boxes. The way they do this guarantees that you made the wrong choice. Newcomb’s paradox is that game theory’s expected utility and dominance principles appear to provide conflicting recommendations (...) for what you should choose. Here we show that the conflicting recommendations assume different probabilistic structures relating your choice and the algorithm’s prediction. This resolves the paradox: the reason there appears to be two conflicting recommendations is that the probabilistic structure relating the problem’s random variables is open to two, conflicting interpretations. We then show that the accuracy of the prediction algorithm in Newcomb’s paradox, the focus of much previous work, is irrelevant. We end by showing that Newcomb’s paradox is time-reversal invariant; both the paradox and its resolution are unchanged if the algorithm makes its ‘prediction’ after you make your choice rather than before. (shrink)

In retrospect, I think I was right to compose Natural Supernaturalism by relying on taste, tact, and intuition rather than on a controlling method. A book of this kind, which deals with the history of human intellection, feeling, and imagination, employs special vocabularies, procedures, and modes of demonstration which, over many centuries of development, have shown their profitability when applied to matters of this sort. I agree with Booth that these procedures, when valid, are in a broad sense rational, and (...) subject to analysis and some degree of definition. But the rules underlying such a discourse are complex, elusive, unsystematic, and subject to innovative modification; they manifest themselves in the intuitive expertise of the historian; and the specification of these rules should not precede, but follow practice. . . . After the fact, nevertheless, a book like Natural Supernaturalism is subject to close critical inquiry about its methods and rationale. I am grateful to Booth for opening up such an inquiry, and for doing so in a way that is not only disarming, but seems to me to be the most promising of useful results. That is, instead of adopting a prosecutorial stance, demanding: "Justify the rationality and probative force of what you have done; it looks dammed suspicious to me," he has adopted the friendly tactic of saying: "Your book, in my experience of it, has yielded discoveries that I want to call knowledge, by methods, however deviant from standard rubrics of valid reasoning, that it seems irrational to call non-rational. Let's set out to clarify what these methods are, and to see what grounds we can find for the claim that they provide warranted knowledge." M.H. Abrams' contributions to Critical Inquiry are "The Deconstructive Angel" and "Behaviorism and Deconstruction: A Comment on Morse Peckham's 'The Infinitude of Pluralism'". (shrink)

ABSTRACT Greek historical accounts of ancient eclipses were an important, if peculiar, focus of scientific attention in the nineteenth century. Victorian-era astronomers tried to correct the classical histories using scientific methods, then used those histories as data with which to calibrate their lunar theories, then rejected the histories as having any relevance at all. The specific dating of these eclipses—apparently a simple exercise in celestial mechanics—became bound up with tensions between scientific and humanistic approaches to the past as well as (...) with wider social debates over the power and authority of science in general. The major figures discussed here, including G. B. Airy, Simon Newcomb, and T. H. Huxley, argued that the critical question was whether science could speak authoritatively about the past. To them, the ability of science to talk about the past indicated its power to talk about the future; it was also the fulcrum of fierce boundary disputes among science, history, and religion. (shrink)

ABSTRACT Greek historical accounts of ancient eclipses were an important, if peculiar, focus of scientific attention in the nineteenth century. Victorian-era astronomers tried to correct the classical histories using scientific methods, then used those histories as data with which to calibrate their lunar theories, then rejected the histories as having any relevance at all. The specific dating of these eclipses—apparently a simple exercise in celestial mechanics—became bound up with tensions between scientific and humanistic approaches to the past as well as (...) with wider social debates over the power and authority of science in general. The major figures discussed here, including G. B. Airy, Simon Newcomb, and T. H. Huxley, argued that the critical question was whether science could speak authoritatively about the past. To them, the ability of science to talk about the past indicated its power to talk about the future; it was also the fulcrum of fierce boundary disputes among science, history, and religion. (shrink)

In this article a case is made for the importance of a previously overlooked phenomenon, physical empathy orcompathy,defined as the physical manifestation of caregiver distress that occurs in the presence of a patient in physical pain or distress. According to the similarity of a caregiver's response to the original symptoms, there can be four types of compathetic response: identical, initiated, transferred, and converted. Controlling for the compathetic response may involve narrowing one's focus and/or changing caregiver attitudes. Finally, we argue that (...) while the compathetic response may be beneficial to the caregiving relationship, enabling the provision of appropriate and adequate humane treatment and care, the caregiver must at times shield against the compathetic response in order to provide care. (shrink)

Back to the Concrete: A Pragmatist Response to Oppression Pragmatism is a vital tool for society today, both because it addresses our more pressing social problems and because it advances beyond other available solutions. As a good deal of recent European philosophy has shown, as in the cases of Adorno and Agamben, for example, our social life is mediated by abstractions that oppress us. With its focus on the immediacy of experience, pragmatism enables us to overcome these abstractions and return (...) to concrete life in a liberating way. I argue against Agamben, however, that the return to concrete life amounts to anarchism. I show that it leads to liberalism instead, along the lines laid out by Dewey in Liberalism and Social Action, in which freed individuality is compatible with the exercise of social intelligence and planning. (shrink)

Dewey on The Emotions This paper explores John Dewey's theory of the emotions and his reasons for developing it. The author considers two competing accounts for why Dewey might have developed his theory: one based on his attempt to clarify rationality and one based on his attempt to make us morally responsive agents to nature. After a close examination of key texts, the author concludes that Dewey's theory is designed to make us morally responsive. Dewey's theory of the emotions serves (...) his purpose of arguing for our re-union with nature, in a manner similar, in fact, to Hegel, with the addition that Dewey makes it our express goal to be concerned for nature in our return to it. (shrink)

This chapter addresses the potential contributions of neuroscience to legal policy in general and criminal justice in particular. The central question is whether neuroscience is relevant to legal policy. The chapter begins with speculation about the source of claims for the positive influence of neuroscience. It then turns to the scientific status of behavioral neuroscience. The next section considers the two radical challenges to current policies that neuroscience allegedly poses: determinism and the death of agency. The penultimate section addresses the (...) question of the specific relevance of neuroscience to legal doctrine, practice, and institutions. The final section points to some areas warranting modest optimism. The general conclusion, however, is that neuroscience is scarcely useful at present but may become more relevant as the science progresses. (shrink)

By closely examining the sources, movements, and persons of the Renaissance and the Reformation, Voegelin reveals the roots of today's political ideologies in this fourth volume of his _History of Political Ideas._ This insightful study lays the groundwork for Voegelin's critique of the modern period and is essential to an understanding of his later analysis. Voegelin identifies not one but two distinct beginnings of the movement toward modern political consciousness: the Renaissance and the Reformation. Historically, however, the powerful effects of (...) the second have overshadowed the first. In this book, Voegelin carefully examines both periods and their presence in modern thought. The Renaissance, represented by the works of Niccolò Machiavelli, Desiderius Erasmus, and Thomas More, is characterized by a struggle for balance. Machiavelli and Erasmus both looked to a virtuous prince to achieve order, one calling for brute force and the other for Christian spirituality to reach their goal. Also a participant in the first beginning of modernity, More was a complex thinker identified as a saint both of the church and of the communist movement. The issues he explored in _Utopia,_ as Voegelin demonstrates, indirectly gave rise to concepts that have profoundly affected Western history: colonization, imperialism, national socialism, and communism. Exploring the transition from the Renaissance to the Reformation is a brilliant chapter, "The People of God," which examines the sectarian movement. These pages contain the rich historical background that led to Voegelin's later conclusions about Gnosticism and its modern influences. Voegelin offers a controversial view of the Reformation as well as the political and religious situation directly preceding it. Yet he sheds light on the strengths and inadequacies of its key figures, Martin Luther and John Calvin. The driving force behind the Reformation stemmed solely from the powerful personality of Luther. What began as an abstract, purely technical discussion developed into a full-blown revolt. Later in the period, Calvin confronted the problems left behind by Luther and endeavored to create his own universal church to supplant the Catholic Church. His theory of a new elite would have a distinct impact on history. By examining the political ideas that first emerged during the Renaissance and Reformation, this fascinating volume provides a foundation for understanding the events of centuries to follow. (shrink)

This chapter addresses the potential contributions of neuroscience to criminal justice decision-making and policy, with special emphasis on criminal responsibility. The central question is whether neuroscience is relevant to criminal justice. The general conclusion is that it is scarcely useful at present but may become more relevant as the science progresses. After explaining the meaning of criminal responsibility in use, the chapter speculates about the source of claims for the positive influence of neuroscience. The scientific status of behavioral neuroscience and (...) two radical challenges to responsibility neuroscience allegedly raises, determinism and the death of agency, are discussed next. Then, the specific relevance of neuroscience to criminal law and the use of neuroscience in criminal cases in the United States and abroad are addressed. The penultimate section points to some areas warranting modest optimism for the use of neuroscience in criminal justice. A brief conclusion follows. (shrink)

An English language translation accompanies the original Greek text of Aristotle's book about the nature of the state, constitutions, revolutions, democracy, and oligarchy.

In this reproduction of his original publication of 1649, Rene Descartes discusses how seekers of knowledge can best attain true insight of the world around them. Often referred to as simply the Discourse on the Method, this work is frequently cited as one of the most important to appear during the Enlightenment era. It discusses the ideal means through which those in search of knowledge can approach the world, and the practice of science, as a means of attaining true and (...) definitive insight. The Discourse on Method is influential chiefly for its role in establishing the scientific method; a technique which scientists have used to make valid discoveries over the centuries. Descartes instructs the reader to doubt everything, and to use this universal doubt as a starting point from which to approach a problem. In addition to matters of science, Descartes reflects upon his own personal, religious beliefs. In addition to his Method, Descartes also explains certain social and personal notions such as obeying the laws and statutes of his country and prioritizing self-advancement over the achievement of material wealth or fortune. Famous for including the much-quoted phrase "Je pense, donc je suis" - "I think, therefore I am" - the Discourse on Method today stands as a crucial cornerstone of countless educational courses on philosophy. (shrink)

This paper develops a media theoretical extension of the communicative view on corporate social responsibility by elaborating on the characteristics of network societies, arguing that new media increase the speed and connectivity, and lead to higher plurality and the potential polarization of reality constructions. We discuss the implications for corporate social responsibility of becoming more polyphonic and sketch the contours of “communicative legitimacy.” Finally, we present this special issue and develop some questions for future research.

The paper introduces the communication view on Corporate Social Responsibility (CSR), which regards CSR as communicatively constructed in dynamic interaction processes in today’s networked societies. Building on the idea that communication constitutes organizations we discuss the potentially indeterminate, disintegrative, and conflictual character of CSR. We hereby challenge established mainstream views on CSR such as the instrumental view, which regards CSR as an organizational instrument to reach organizational aims such as improved reputation and financial performance, and the political-normative view on CSR, (...) which highlights the societal conditions and role of corporations in creating norms. We argue that both the established views, by not sufficiently acknowledging communication dynamics in networked societies, remain biased in three ways: control-biased, consistency-biased, and consensus-biased. We discuss implications of these biases and propose a future research agenda for the communication view on CSR. (shrink)

_Explanation and Power _ was first published in 1988. Minnesota Archive Editions uses digital technology to make long-unavailable books once again accessible, and are published unaltered from the original University of Minnesota Press editions. The meaning of any utterance or any sign is the response to that utterance or sign: this is the fundamental proposition behind Morse Peckham's _Explanation and Power. Published_ in 1979 and now available in paperback for the first time, _Explanation and Power _grew out of Peckham's (...) efforts, as a scholar of Victorian literature, to understand the nature of Romanticism. His search ultimately led back to—and built upon—the tradition of signs developed by the American Pragmatists. Since, in Peckham's view, meaning is not inherent in word or sign, only in response, human behavior itself must depend upon interaction, which in turn relies upon the stability of verbal and nonverbal signs. In the end, meaning can be stabilized only by explanation, and when explanation fails, by force. Peckham's semiotic account of human behavior, radical in its time, contends with the same issues that animate today's debates in critical theory — how culture is produced, how meaning is arrived at, the relation of knowledge to power and of society to its institutions. Readers across a wide range of disciplines, in the humanities and social sciences, will welcome its reappearance. (shrink)

Within the burgeoning corporate social responsibility (CSR) communication literature, the question of the relationship between CSR practices and CSR communication (or between “walk” and “talk”) has been a central concern. Recently, we observe a growing interest in formative views on the relation between CSR communication and practices, that is, works which ascribe to communication a constitutive role in creating, maintaining, and transforming CSR practices. This article provides an overview of the heterogeneous landscape of formative views on CSR communication scholarship. More (...) specifically, we distinguish between three variants of such formative views: walking-to-talk, talking-to-walk, and t(w)alking. These three orientations differ primarily regarding the temporal dynamics that they ascribe to the relation between CSR communication and practices and regarding the object that is formed through communication. This new typology helps systematize the emerging field of research on CSR communication, and we use it as a compass to provide directions for future research in this area. (shrink)

Cross-sector partnerships are currently praised as capitalism’s key governance instrument to address development challenges. Although some concern has been raised about the effectiveness of such partnerships, little is known about their actual impact. Often it is assumed that partnership outputs transform straightforwardly into societal impact such as poverty alleviation. This article problematizes this assumption. Employing a critical micro-level study, which draws on a qualitative case study of a nongovernmental organization (NGO)–business partnership in Ghana, we examine how outputs provided by a (...) partnership are put to use and perceived as beneficial from the point of view of its beneficiaries. The findings show that the partnership results in what we term “competences without agency” since it provides new resources and knowledge to the beneficiaries but fails to generate the conditions for these to be transformed into significant changes in their lives. Drawing on the concept of empowerment, we propose a new framework, which conceptualizes “impact as empowerment” and highlights currently unrecognized dynamics, which contribute to shaping the ability of a partnership to serve as a development agent. (shrink)

This book encourages a debate over musical modernity; a debate considering the question whether an examination of the history of European art music may enrich our picture of modernity and whether our understanding of music's development may be transformed by insights into the nature of modernity provided by other historical disciplines.

"Using hundreds of examples from newsrooms large and small, author Ron F. Smith challenges readers to determine how they would face moral dilemmas on the job. Chapters evaluate the search for principles, accountability, truth and objectivity, errors and corrections, diversity, "faking" the news, reporters and their sources, privacy, the government watch, deception, compassion, the business of news, journalists and their communities, and financial concerns. New to this edition: a chapter on improving coverage of minorities, expanded discussion of broadcast journalism and (...) reporting on the Internet, and stories from recent front pages and TV news programs."--BOOK JACKET.Title Summary field provided by Blackwell North America, Inc. All Rights Reserved. (shrink)

This article aims to read feminist new materialisms (Barad), together with ‘postulated’ linguistic or cultural primacy of Queer Theory (Butler), to show how both are engaged in similar critical-ethical endeavours. The central argument is that the criticism of Barad and new materialisms misses Butler’s materialistic insights due to a narrow interpretation of Butler's alleged social-constructivist position. There is, therefore, a specific focus on where they both make similar ethical appeals. Moreover, the article relies on Adorno's negative dialectic to highlight an (...) interpretation of Barad and Butler as being part of the same dialectical movement, in which materialism and idealism fluctuate in their mutual criticisms, thus continuing the procession towards 'new knowledge' and emancipation, or freedom, through their motions back and forth. (shrink)

In the face of limited resources during the COVID-19 pandemic response, public health experts and ethicists have sought to apply guiding principles in determining how those resources, including vaccines, should be allocated.

An attempt to understand the nineteenth-century's need to derive order from the individual rather than the objective world.

The book challenges the values of much of contemporary bioethics and health care policy by confronting their failure to secure the moral norms they seek to apply.