The paper asserts that the post-modern rejection of “modern” theoretical accounts including ethical-theoretical accounts as unacceptable meta-narratives would concur with an Aristotelian critique of contemporary ethical theories. Hence and Aristotelian critique will be similar to a post-modern critique. The paper sketches an account of what post-modernism in philosophy is and shows its similarity to Aristoteleanism in rejecting “modern” approaches in a significant way since an Aristotelian approach uses different criteria for what counts as ethical knowledge. The paper suggests that if (...) one follows the lead of Aristotle outlined in Book One Chapter Three of the Nichomachean Ethics applied ethics can be seen as similar to what Aristotle called “Rhetoric,” for in the Rhetoric Aristotle shows how one should engage in discourse about issues of the just and the good. The final section addresses the problem of how an Aristotelian approach can avoid the relativism of post-modernism. (shrink)

The paper asserts that the post-modern rejection of “modern” theoretical accounts including ethical-theoretical accounts as unacceptable meta-narratives would concur with an Aristotelian critique of contemporary ethical theories. Hence and Aristotelian critique will be similar to a post-modern critique. The paper sketches an account of what post-modernism in philosophy is and shows its similarity to Aristoteleanism in rejecting “modern” approaches in a significant way since an Aristotelian approach uses different criteria for what counts as ethical knowledge. The paper suggests that if (...) one follows the lead of Aristotle outlined in Book One Chapter Three of the Nichomachean Ethics applied ethics can be seen as similar to what Aristotle called “Rhetoric,” for in the Rhetoric Aristotle shows how one should engage in discourse about issues of the just and the good. The final section addresses the problem of how an Aristotelian approach can avoid the relativism of post-modernism. (shrink)

One can determine the nature of something by asking what it is for. For example one understands what a chair is when one understands it is for sitting on. This involves understanding its purpose. One type of corporation is the for-profit-corporation. This seems to indicate that this type of corporation, the business corporation, has as its purpose to make a profit. Is that as obvious as it first appears? The favorite way for philosophers to arrive at the "purpose" of anything (...) is to ask the question "Why?" But there are at least two answers to the question "Why"? when addressed to a social practice such as business. One might be asking for a psychological account (explanation) of "Why" a person does business, and this is primarily answered by discovering the motives behind business activity; or one might be asking for a justificatory reason (justification) for the practice – what purpose legitimates business as a human activity. These two answers are often conflated and thus the purpose of business is often considered to be answered by giving the psychological account of the self-interested profit-making motive. This paper will attempt to highlight the importance of making the distinction between motive and purpose clearly, show what confusions arise when the distinction is ignored, and hint at some of the structural philosophical reasons why the distinction got blurred in the first place. (shrink)

If the ultimate purpose of ethical argument is to persuade people to act a certain way, the point of doing business ethics is to persuade others about what constitutes proper ethical behavior. Given that teleological perspective, the role of the business ethicist is to be an orator or rhetorician. Further, since one cannot expect more certitude than the subject warrants, from Aristotle’s perspective, while rhetoric is the most persuasive means of arguing, it is not scientific demonstration. Rhetoric uses examples and (...) enthymemes. Such an approach answers the postmodern claim that ethical argument cannot lead to certitude and shows how the use of rhetoric helps avoid relativism and leads to more effective persuasion. According to Aristotle, rhetoric involves gaining truth with a “rough and general sketch.” This rhetorical approach allows the listener to “see as” the persuader sees, by attending to aspects of our shared experience and language. This mirrors insights of Kant’s reflexive judgment in his third critique as well as the later Wittgenstein, who compares ethics to aesthetics. (shrink)

If the ultimate purpose of ethical argument is to persuade people to act a certain way, the point of doing business ethics is to persuade others about what constitutes proper ethical behavior. Given that teleological perspective, the role of the business ethicist is to be an orator or rhetorician. Further, since one cannot expect more certitude than the subject warrants, from Aristotle’s perspective, while rhetoric is the most persuasive means of arguing, it is not scientific demonstration. Rhetoric uses examples and (...) enthymemes. Such an approach answers the postmodern claim that ethical argument cannot lead to certitude and shows how the use of rhetoric helps avoid relativism and leads to more effective persuasion. According to Aristotle, rhetoric involves gaining truth with a “rough and general sketch.” This rhetorical approach allows the listener to “see as” the persuader sees, by attending to aspects of our shared experience and language. This mirrors insights of Kant’s reflexive judgment in his third critique as well as the later Wittgenstein, who compares ethics to aesthetics. (shrink)

The paper argues that the point of a business ethics course is to improve behavior in business, and that an essential ingredient in thatimproved behavior is knowing what's right or wrong. To make that claim, the paper attempts to dispose of three arguments which support the contrary claim, that business ethics courses are useless. First, it is argued that morals can't be taught, since they only result from training. Second, it is argued that such courses are unnecessary because business executives (...) already know right from wrong. Third, it is argued that ethical knowledge is impossible, so there is nothing to teach. The first two arguments are dealt with briefly, and the third is addressed extensively. The paper argues that the scepticism about ethical knowledge is part of a pervasive "relativism" in our society, but shows that such a relativism/scepticism is untenable and indicates how ethical knowledge is possible. If, then, knowledge of rightand wrong is an essential ingredient for improving business behavior, and such knowledge can be imparted in an ethics course, there is some point to teaching business ethics. (shrink)

The paper argues that the issue of the Third Antinomy of Reason (the conflict between the ideas of natural and free causality) remained a central concern throughout all of Kant's ethical writings subsequent to the first Critique. In the Grundlegung, the second and third Critiques and, finally, in Die Religion innerhalb der Grenzen der blossen Vernunft we find Kant continually refining and modifying the concept of a transcendental freedom but never arriving at a satisfactory resolution. I argue that any such (...) resolution (such as that attempted by Professor Silber through an analysis of Kant's explication of Wille and Willkur) would not only imply the overturning of Kant's ethical philosophy but the entire Kantian system insofar as it stands astride the twin pillars of phenomenal and noumenal reality. (shrink)

Many solar systems in the universe may be expected to contain rocky planets that have accreted organic compounds. These compounds are likely to be universally found. In addition, the chemistry of sulfur, phosphorus, and iron is likely to dominate energy transductions and monomer activation, leading to the eventual emergence of polymers. Proteins and polynucleotides provide living matter with function, structure, and information. The conceptual puzzle regarding their emergence is discussed. The fitness of various elements to serve various roles is analyzed (...) from the viewpoint of electron orbitals. Elements with d orbitals are of central importance. (shrink)

The treatise was in origin a polemic against the Erasistrateans in Rome whom Galen found to be in opposition to his own views. It is of interest not only for Galen's views on venesection but also for the fragments of the writings of Erastistratus contained in it. The text has not yet appeared in a modern critical edition. The Kühn edition of 1826 is the most recent, but Kühn did not go beyond the work of the Renaissance editors in dealing (...) with the numerous corruptions of the text. The emendations proposed below are occasioned by the want of a satisfactory reading anywhere in the tradition. (shrink)

Hrushovski proved that the theory of difference-differential fields of characteristic zero has a model-companion, which we shall denote DCFA. Previously, the author proved that this theory is supersimple. In supersimple theories there is a notion of rank defined in analogy with Lascar U -rank for superstable theories. It is also possible to define a notion of dimension for types in DCFA based on transcendence degree of realization of the types. In this paper we compute the rank of a model of (...) DCFA, give some properties regarding rank and dimension, and give an example of a definable set with finite rank but infinite dimension. Finally we prove that for the case of definable subgroup of the additive group being finite-dimensional and having finite rank are equivalent. (shrink)

Can belief be taken for granted when the modern self is now so thoroughly cut off from the transcendent? The philosopher Charles Taylor has argued, in his influential work A Secular Age, that it cannot. But theologian Ronald F. Thiemann, likewise a prominent public intellectual, asserts - against Taylor - that people can yet find divine significance in the ordinary and everyday as much as in structured faith and worship. Thiemann's subtle idea of the humble sublime hinges on a (...) notion of sacred immanence, or what he calls 'sacramental realism': of holiness present in the hidden. Finding continuity between theological and overtly 'secular' writers, he shows that the late medieval and early modern eras gave rise to the persistent idea that God may be found not just where he might be expected to be, but also in his opposite. Discussing in turn Luther, realistic painting and Charles Taylor's overarching narrative in A Secular Age, the author then pursues the theme of the humble sublime in the literary and social critical works of Anna Akhmatova, Langston Hughes, George Orwell and Albert Camus. He argues passionately in favour, even in a secular context, of the idea of sacred worth as a vital component of modern identity. This powerful melding of secular and sacred has a strong ethical and political dimension, especially in resisting tyranny. Thiemann's final book will appeal to all those committed to sacred value, whether agnostics, atheists or believers. (shrink)

Der Autor behandelt die Frage, welche öffentliche Rolle Religion und Theologie unter den kulturellen Bedingungen des Pluralismus spielen können. Zwar muß eine demokratische Gesellschaft, die eine Pluralität von religiösen Bekenntnissen zulassen will, zwischen Politik und Religion eine Trennlinie ziehen. Nach der Überzeugung des Autors kommen aber die Demokratie und ihre öffentlichen Arenen nicht ohne ethische Bindungen aus, auch und gerade solche, die aus religiösen Wertüberzeugungen gespeist werden. Der Autor stellt sein in den USA lebhaft diskutiertes Konzept einer »Öffentlichen Theologie« vor.

In this first part, Matthew Lipman offers the reader a glimpse at the thought processes that resulted in Philosophy for Children and, in so doing, ...

Hrushovski proved that the theory of difference-differential fields of characteristic zero has a model-companion, which we shall denote DCFA. Previously, the author proved that this theory is supersimple. In supersimple theories there is a notion of rank defined in analogy with Lascar U-rank for superstable theories. It is also possible to define a notion of dimension for types in DCFA based on transcendence degree of realization of the types. In this paper we compute the rank of a model of DCFA, (...) give some properties regarding rank and dimension, and give an example of a definable set with finite rank but infinite dimension. Finally we prove that for the case of definable subgroup of the additive group being finite-dimensional and having finite rank are equivalent. (shrink)

In searching for appropriate business ethics for the 21st century, it is necessary to embrace a range of inter-related disciplines such as psychology and ethics, but also areas including philosophy, politics and religion. This text acts as an example of interdisciplinary scholarship.

The Minos is one of thirty-five dialogues that ancient editors and commentators regarded as one of the authentic works of Plato. Although it is now regarded as spurious, in both the classical and modern eras, the Minos was treated as a suitable problematic introduction to Plato's Laws. The co-authors (Houlgate and Hathaway) believe that it is still an excellent introduction to the Laws. It has philosophical significance whether or not it is authentic. It is the philosophical significance that is discussed (...) in this article. (shrink)

Secularization has accelerated. From 1981 to 2007, most countries became more religious, but from 2007 to 2020, the overwhelming majority became less religious. For centuries, all major religions encouraged norms that limit women to producing as many children as possible and discourage any sexual behavior not linked with reproduction. These norms were needed when facing high infant mortality and low life expectancy but require suppressing strong drives, and are rapidly eroding. These norms are so strongly linked with religion that abandoning (...) them undermines religiosity. Religion became pervasive because it was conducive to survival, encouraged sharing when there was no social security system, and it is conducive to mental health and coping with insecure conditions. People need coherent belief systems, but religion is declining. What comes next? The Nordic countries have consistently been at the cutting edge of cultural change. Protestantism left an enduring imprint, but the 20th Century welfare added universal health coverage, high levels of state support for education, welfare spending, child care, pensions and an ethos of social solidarity. These countries are also characterized by rapidly declining religiosity. Does this portend corruption and nihilism? Apparently not. These countries lead the world on numerous indicators of a well-functioning society, including economic equality, gender equality, low homicide rates, subjective well-being, environmental protection and democracy. They have become less religious, but their people have high levels of interpersonal trust, tolerance, honesty, social solidarity and commitment to democratic norms. The decline of religiosity has far-reaching implications. This book explores what comes next. (shrink)

Extending ethical leadership theory and research beyond the walls of the organization, we propose a spillover model wherein ethical leaders impact customer loyalty (i.e., repeat purchase amount) by first establishing trusting relations with employees, who in turn emulate their leaders’ ethical behavior. In Study 1, we examined how this initial trust (i.e., trust primacy) facilitates new employees’ moral imprinting in a controlled experiment. In Study 2, with a field design, we tested our model among new employees and their respective customers (...) over a 6-month timespan. Results indicate that perceptions of ethical leadership operate through trust primacy to affect customer repeat purchase, with accelerated growth over time. We conclude by considering theoretical and practical implications as they relate to ethical leadership and trust primacy, as well as marketing and salesforce management. (shrink)

This article describes research to build an embodied conversational agent as an interface to a question-and-answer system about a National Science Foundation program. We call this ECA the LifeLike Avatar, and it can interact with its users in spoken natural language to answer general as well as specific questions about specific topics. In an idealized case, the LifeLike Avatar could conceivably provide a user with a level of interaction such that he or she would not be certain as to whether (...) he or she is talking to the actual person via video teleconference. This could be considered a extended version of the seminal Turing test. Although passing such a test is still far off, our work moves the science in that direction. The Uncanny Valley notwithstanding, applications of such lifelike interfaces could include those where specific instructors/caregivers could be represented as stand-ins for the actual person in situations where personal representation is important. Possible areas that come to mind that might benefit from these lifelike ECAs include health-care support for elderly/disabled patients in extended home care, education/training, and knowledge preservation. Another more personal application would be to posthumously preserve elements of the persona of a loved one by family members. We apply this approach to a Q/a system for knowledge preservation and dissemination, where the specific individual who had this knowledge was to retire from the US National Science Foundation. The system is described in detail, and evaluations were performed to determine how well the system was perceived by users. (shrink)

This book develops a theory of existential security. It demonstrates that the publics of virtually all advanced industrial societies have been moving toward more secular orientations during the past half century, but also that the world as a whole now has more people with traditional religious views than ever before. This second edition expands the theory and provides new and updated evidence from a broad perspective and in a wide range of countries. This confirms that religiosity persists most strongly among (...) vulnerable populations, especially in poorer nations and in failed states. Conversely, a systematic erosion of religious practices, values and beliefs has occurred among the more prosperous strata in rich nations. (shrink)

Abstract Twenty years ago, Tibor Scitovsky questioned the assumption, embedded in neoclassical economics, that human happiness will be augmented if the level of consumption either rises or becomes more uniform over time. Evidence from the 1990?1993 World Values Survey suggests that his doubts were well?founded: although economic gains apparently make a major contribution to subjective well?being as one moves from societies at the subsistence level to those with moderate levels of economic development, further economic growth seems to have little or (...) no impact on subjective well?being. This transition seems to reflect a basic cultural change that results in the diminishing marginal utility of economic growth. (shrink)