This chapter considers a provisional hypothesis that Logos is indeed absolutely perfect – in a word, God – and then discusses the implications of this assumption for the scope of contingency. It then argues that if God exists, it is likely that contingent reality is vastly greater than what current scientific theory or even speculation fancies. The conditions for freedom in the divine and human cases differ in a way that reflects the difference in ontological status between an absolutely independent (...) Creator and a dependent, causally conditioned creature. The chapter also discusses some applications of the many‐universe‐creation hypothesis. Finally, it addresses the relationship of Logos to logical and mathematical necessities. (shrink)

These comments, which include informal offhand asides made during delivery, derive from an ‘Author Meets Critics’ session on Robert Brandom’s book, From Empiricism to Expressivism: Brandom Reads Sellars’ (2015), held at Kent State University and published subsequently in Sellars and Contemporary Philosophy (2017).

This chapter explores the notion of necessary being and defends its explanatory significance. Even if we were to accept the traditional answer involving necessary being to the existence question, its wider significance may be challenged. While it is often incorporated into what has come to be known as the ‘cosmological argument from contingency’ for the existence of God, the bare idea of ‘necessary being’ seems quite thin. The chapter shows how the causal efficacy of a necessary being could figure into (...) an explanation of a contingent universe that affirms the universe's contingency that is an inevitable emanation of the necessary being without thereby conceding an ultimate explanatory surd. It enables one comfortably to steer clear of their necessitarian excesses even while retaining Schopenhauer's cab as a permanent mode of transportation on the way to a philosopher's paradise. (shrink)

This chapter contains sections titled: Hick and Swinburne Moral Evil and the Free‐Will Defense Natural Disasters and other Terrible Things, and the Free‐Will Defense Suggested Reading.

This chapter contains sections titled: The Simplicity Conjecture Problems about Consciousness and Causation Conditions at the Big Bang, the Design Hypothesis, and the Occurrence of Terrible Things Verdict Suggested Reading.

This chapter contains sections titled: Order and Evolution Evolution and Creation Evaluating the Rival Hypotheses Suggested Reading.

The paper is devoted to the analysis of Kant’s approach to the ideas of universality and autonomy as the constitutive features of morality. The paper shows that Kant’s findings concerning these ideas were anticipated by the previous history of moral philosophy, mainly by the modern moral philosophers, who focused specifically on the elaboration of the philosophical concept of morality. Kant’s peculiar role was that, firstly, he conceptualized the ideas of universality and autonomy and formulated corresponding principles; secondly, Kant integrated both (...) principles into the concept of moral law and revealed the way by which the formula of universality and the formula of autonomy together with formula of humanity constitute the supreme principle of morality and essentially express the sense of morality itself. Kant believed that the reason for the failure of the previous attempts to explicate the supreme principle of morality was inability to understand that the moral agent is subject not only to universal but at the same time his own legislation. Thirdly, Kant, unlike his predecessors, in his examination of universality didn’t appeal to the human nature or nature of things. Fourthly, he underlined that the principle of universality and the principle of autonomy were not only interconnected but also shaped each other: the determination of will may be identified as a universal principle only if it is given through a moral agent’s rational will. And a moral agent may be identified as autonomous only if in his decisions and actions he is guided by principles that are universalizable. (shrink)

During the last half of the twentieth century, legal philosophy (or legal theory or jurisprudence) has grown significantly. It is no longer the do main of a few isolated scholars in law and philosophy. Hundreds of scho lars from diverse fields attend international meetings on the subject. In some universities, large lecture courses of five hundred students or more study it. The primary aim of the Law and Philosophy Library is to present some of the best original work on legal (...) philosophy from both the Anglo American and European traditions. Not only does it help make some of the best work available to an international audience, but it also en courages increased awareness of, and interaction between, the two major traditions. The primary focus is on full-length scholarly monographs, aIthouogh some eidted volumes of original papers are also included. The Library editors are assisted by an Editorial Advisory Board of inter nationally renowned scholars. (shrink)

The review surveys the main ideas discussed at the international scientific conference “Immanuel Kant and the ‘New Enlightenment’” hosted by the Immanuel Kant Baltic Federal University (IKBFU) in Kaliningrad on 20-22 April 2022. It was organised by IKBFU’s research unit Academia Kantiana with the support of the Petersburg Dialogue Forum. Speakers analysed the theses of the Report to the Club of Rome, Come on! Capitalism, Short-termism, Population and the Destruction of the Planet (2018), whose authors, Ernst Ulrich von Weizsäcker (...) and Anders Wijkman, initiated a call for a “new Enlightenment”. The participants compared these theses with Kant’s philosophical ideas and looked for an answer to the question whether Kant’s critical philosophy should be consigned to the “old” Enlightenment or whether it has real potential for the desired “new Enlightenment”. The summaries of papers and discussions are arranged in order of their presentation. The Conference has shown that Kant’s Enlightenment has not lost its relevance while the ideas of the “new Enlightenment” need to be further examined philosophically. (shrink)

National Book Award Finalist. How did humanity originate and why does a species like ours exist on this planet? Do we have a special place, even a destiny in the universe? Where are we going, and perhaps, the most difficult question of all, "Why?" In The Meaning of Human Existence, his most philosophical work to date, Pulitzer Prize–winning biologist Edward O. Wilson grapples with these and other existential questions, examining what makes human beings supremely different from all other species. Searching (...) for meaning in what Nietzsche once called "the rainbow colors" around the outer edges of knowledge and imagination, Wilson takes his readers on a journey, in the process bridging science and philosophy to create a twenty-first-century treatise on human existence—from our earliest inception to a provocative look at what the future of mankind portends. Continuing his groundbreaking examination of our "Anthropocene Epoch," which he began with The Social Conquest of Earth, described by the New York Times as "a sweeping account of the human rise to domination of the biosphere," here Wilson posits that we, as a species, now know enough about the universe and ourselves that we can begin to approach questions about our place in the cosmos and the meaning of intelligent life in a systematic, indeed, in a testable way. Once criticized for a purely mechanistic view of human life and an overreliance on genetic predetermination, Wilson presents in The Meaning of Human Existence his most expansive and advanced theories on the sovereignty of human life, recognizing that, even though the human and the spider evolved similarly, the poet's sonnet is wholly different from the spider's web. Whether attempting to explicate "The Riddle of the Human Species," "Free Will," or "Religion"; warning of "The Collapse of Biodiversity"; or even creating a plausible "Portrait of E.T.," Wilson does indeed believe that humanity holds a special position in the known universe. The human epoch that began in biological evolution and passed into pre-, then recorded, history is now more than ever before in our hands. Yet alarmed that we are about to abandon natural selection by redesigning biology and human nature as we wish them, Wilson soberly concludes that advances in science and technology bring us our greatest moral dilemma since God stayed the hand of Abraham. (shrink)

In §1 I examine Boole’s “principle of wholistic reference” in relation to Frege’s postulation of truth-values as referents for sentences. I also consider in this connection Frege’s interpretation of quantification and his view that functions and concepts must be defined for all objects. I then present my own contrasting views on the reference of sentences. In §2 I discuss Boole’s introduction of the notion of universe of discourse and consider whether one of the issues implicit in John’s paper is a (...) confrontation between absolute interpretations of logic and relativistic interpretations of logic. I conclude with a brief examination of Tarski’s views on this issue. (shrink)

Ground, essence, and modality seem to have something to do with each other. Can we provide unified foundations for ground and essence, or should we treat each as primitives? Can modality be grounded in essence, or should essence be expressed in terms of modality? Does grounding entail necessitation? Are the notions of ground and essence univocal? This volume focuses on the links—or lack thereof—between these three notions, as well as the foundations of ground, essence, and modality more generally, bringing together (...) work on the metaphysics, epistemology, and logic of these three notions by some of the leading figures in the field as well as emerging young scholars. The invited contributors to this volume presented their work at a conference on Ground, Essence, and Modality at the University of Helsinki in June 2016, funded by the Academy of Finland Project The Epistemology of Metaphysics: From Rationalism to Nominalism. This conference is just one of many recent high-profile events and publications on these themes (e.g., the edited volumes Correia and Schnieder 2012a; Sirkel and Tahko 2014; Jago 2016). After providing a brief historical summary of the (re)emergence of modality, essence and ground as central notions in metaphysics (Sect. 1), we shall outline some of the main themes in recent work on these notions and on the links between them (Sect. 2). In Sect. 3 we briefly introduce the papers in this volume. (shrink)

The following article analyzes the process of conception, elaboration, and adoption of the Universal Declaration of Bioethics and Human Rights, and reflects on the lessons it might hold for public bioethics on the international level. The author was involved in the process at a variety of levels: he provided advice to the IBC on behalf of the President's Council of Bioethics; he served as the U.S. representative to UNESCO's Intergovernmental Bioethics Committee; and led the U.S. Delegation in the multilateral negotiation (...) of Government experts that culminated in the adoption of the declaration in its final form. The author is currently serving a 4-year term as a member of UNESCO's International Bioethics Committee. (shrink)

In his celebrated_ Essay on Population_, Thomas Malthus raised the puzzle of why a benevolent Creator would permit material scarcity in human existence. Albino Barrera revisits this question using Thomas Aquinas’s metaphysics of participation and Sacred Scripture’s invitation to covenant fidelity and kingdom discipleship as analytical lenses with which to examine the seeming incongruity of scarcity in God’s providence. Barrera concludes that scarcity turns out to be a signal opportunity for economic agency to receive, internalize, and communicate God’s goodness and (...) righteousness within the human community. Written for theologians, philosophers, social scientists, and policymakers interested in the theological and philosophical foundations of economics, this study argues that precarious, subsistence living is not an immutable law of nature. Rather, such a chronic, dismal condition reflects personal and collective moral failure. In this carefully researched study, Barrera argues that scarcity serves as an occasion for God to provide for us through each other and that there are strong metaphysical and scriptural warrants for enacting progressive social policies for a better sharing of the goods of the earth. "This is a very big, very important work that takes up a large and urgent issue and follows it through with vigorous, meticulous study." —_Walter Brueggemann, Columbia Theological Seminary_ "Professor Barrera addresses an important theological question: 'Why would a benevolent God create a world of material scarcity with all the suffering accompanying this fact?' He goes beyond answering this question by showing that the sacrifices demanded to deal with the challenge of scarcity create virtues and situations that are deeply Christian. Barrera's well-written, jargon-free book will capture the attention of anyone interested in this topic." —_Wilfried Ver Eecke, Georgetown University_. (shrink)

An enormous intellectual adventure. In this groundbreaking new book, the American biologist Edward O. Wilson, considered to be one of the world's greatest living scientists, argues for the fundamental unity of all knowledge and the need to search for consilience --the proof that everything in our world is organized in terms of a small number of fundamental natural laws that comprise the principles underlying every branch of learning. Professor Wilson, the pioneer of sociobiology and biodiversity, now once again breaks out (...) of the conventions of current thinking. He shows how and why our explosive rise in intellectual mastery of the truths of our universe has its roots in the ancient Greek concept of an intrinsic orderliness that governs our cosmos and the human species--a vision that found its apogee in the Age of Enlightenment, then gradually was lost in the increasing fragmentation and specialization of knowledge in the last two centuries. Drawing on the physical sciences and biology, anthropology, psychology, religion, philosophy, and the arts, Professor Wilson shows why the goals of the original Enlightenment are surging back to life, why they are reappearing on the very frontiers of science and humanistic scholarship, and how they are beginning to sketch themselves as the blueprint of our world as it most profoundly, elegantly, and excitingly is. (shrink)

In recent decades, attempts to create and argue a new ontology of existence that could provide a robust alternative to the mainstream physicalist metaphysics have been made in science and philosophy. A new book by Bernardo Kastrup, a well-known specialist in the field of philosophy of mind and neuroscience of consciousness, offers the author's conceptually clear and rigorous formulation of the philosophical system. The author proves that appearance and reality in ontology are fundamentally experiential. A universal phenomenal consciousness is the (...) sole ontological primitive, which patterns of excitation constitute existence, and a human being is dissociated mental complexes of this universal consciousness, surrounded like islands by the ocean of its mentation. Kastrup’s idea of the World has an idealist ontological underpinning. The author contrasts his vision of the world with the existing ideas of the world perception, such as physicalism, microexperientialism and cosmopsychism. The quality of the argument, which is given in the book, suggests the revival of the philosophy of idealism as the next paradigm, according to which a form of universal mind will be viewed as nature's sole fundamental entity. (shrink)

This fully revised new edition re-establishes Paul Griffiths's survey as the definitive study of music since the Second World War. The disruptions of the war, and the struggles of the ensuing peace, were reflected in the music of the time: in Pierre Boulez's radical reforming of compositional technique and in John Cage's move into zen music, in Milton Babbitt's settling of the serial system and in Dmitry Shostakovich's unsettling symphonies, in Karlheinz Stockhausen's development of electronic music and in Luigi Nono's (...) pursuit of the universally human, in Iannis Xenakis's view of music as sounding mathematics and in Luciano Berio's consideration of it as language. The initiatives of these composers and their contemporaries opened prospects that have continued to unfold. This constant expansion of musical thinking since 1945 has left us with no single history of music. Paul Griffiths's study accordingly follows several different paths, showing how and why they converge and diverge. In addition to the composers mentioned above, others whose music is discussed include Steve Reich, Jean Barraque, Elliott Carter, Olivier Messiaen, Gyorgy Kurtag, Harrison Birtwistle, and Gyorgy Ligeti. Publication and recording details are given for the works of all these composers and many others. (shrink)

_The purpose_ of this study is the reflection on ways of philosophical legitimation for the "Self-made-man" idea in the worldview of the Renaissance and Reformation. _Theoretical basis._ Historical, comparative, and hermeneutic methods became the basis for this. The study is based on the works of Nicholas of Cusa, G. Pico della Mirandola, N. Machiavelli, M. Montaigne, E. Roterodamus, M. Luther, J. Calvin together with modern researchers of this period. _Originality._ The analysis allows us to come to the conclusion that casts (...) doubt on the still widespread belief according to which the emergence of the "Self-made-man" idea is localized by the process of forming the American cultural code and the ideological heritage of Benjamin Franklin. It is highlighted that the formation of this idea is the result of a long process that originated in the ancient world and gains a special impetus in the Renaissance and Reformation. Precisely in the cultural context of the latter, the ancient intention to recognize the individual’s right to self-determination and self-government, which in the depths of Christian theology acquires only a potentially universal character, becomes not only acceptable but also, in the context of Protestantism worldview, the only admissible, in fact, individual’s obligatory life guidelines. _Conclusions._ Humanistic and reformation thoughts quite naturally led to further ideological legitimation of the person’s idea of who is creating oneself. This legitimation was during the complex interaction of numerous factors of culture in the Late Middle Ages, as well as ideas and intentions inherited from Antiquity. Key among them was the gradual formation of a new social order, in essence, indifferent to paternalistic rudiments, together with the ethics of Protestantism corresponding to it. The latter does not only legalize but, de facto, sacralizes the individual’s reorientation from hopes for the synergy of God’s grace and own free will in personal salvation, toward the self-reliance and personal efforts, awareness of personal responsibility for the own fate as key principles of the "Self-made-man" concept. (shrink)

New aspects of spectral fluctuations of (quantum) chaotic and diffusive systems are considered, namely autocorrelations of the spacing between consecutive levels or spacing autocovariances. They can be viewed as a discretized two point correlation function. Their behavior results from two different contributions. One corresponds to (universal) random matrix eigenvalue fluctuations, the other to diffusive or chaotic characteristics of the corresponding classical motion. A closed formula expressing spacing autocovariances in terms of classical dynamical zeta functions, including the Perron–Frobenius operator, is derived. (...) It leads to a simple interpretation in terms of classical resonances. The theory is applied to zeros of the Riemann zeta function. A striking correspondence between the associated classical dynamical zeta functions and the Riemann zeta itself is found. This induces a resurgence phenomenon where the lowest Riemann zeros appear replicated an infinite number of times as resonances and sub-resonances in the spacing autocovariances. The theoretical results are confirmed by existing “data.” The present work further extends the already well known semiclassical interpretation of properties of Riemann zeros. (shrink)

This collection of eighteen readings provides a basic text for undergraduates taking sociology of science courses. A general survey of articles published between 1961 and 1981, the book is also a useful overview for students taking courses in social and political studies of science; science, technology, and society; and "social issues" components of courses in the environmental sciences, geography, philosophy, and history of science. The editors have organized the book around "the relationship between the subculture of science and the wider (...) culture which surrounds it. Looked at from this perpective, science is primarily a source of knowledge and competence.... Thus to stress its interaction with its context not only highlights these aspects of science which most people find of overriding pragmatic interest, but also raises important basic issues concerning credibility, the distribution of authority in society, and the nature of the interaction between different forms of culture." Essays are grouped in five sections: The Organization of Academic Science: Communication and Control; The Culture of Science; The Interaction of Science and Technology; The Interaction of Science and Society; Science as Expertise. The editors have added a general introduction, part introductions, bibliographical notes, and a lengthy bibliography. Barry Barnes is Lecturer at the Science Studies Unit, University of Edinburgh, and editor of an earlier version of this book, The Sociology of Science, published in the Penguin Sociology Readings series and now out of print. David Edge is Director of The Science Studies Unit at the University of Edinburgh and a joint editor of the journal, Social Studies of Science. (shrink)

Javier Legris examines my views on symbolism and logical form in relation to two important distinctions emphasized by Jean van Heijenoort—the distinction between logic as calculus and logic as universal language, and the distinction between absolutism and relativism in logic. I generally agree with his considerations and focus my response on some relevant aspects of classical logic.Javier Legris examina minhas considerações sobre simbolismo e forma lógica em relação à duas distinções enfatizadas por Jean van Heijenoort: a distinção entre lógica como (...) cálculo e lógica como linguagem universal, e a distinção entre absolutismo e relativismo na lógica. Estou basicamente de acordo com suas observações e em minha réplica enfoco alguns aspectos relevantes da lógica clássica. (shrink)

Towards Justice and Virtue challenges the rivalry between those who advocate only abstract, universal principles of justice and those who commend only the particularities of virtuous lives. Onora O'Neill traces this impasse to defects in underlying conceptions of reasoning about action. She proposes and vindicates a modest account of ethical reasoning and a reasoned way of answering the question 'who counts?', then uses these to construct linked accounts of principles by which we can move towards just institutions and virtuous lives.

At Whitsuntide, 1920, some five years before his death at the age of sixty-four, Dr. Rudolf Steiner, Austrian philosopher and mystic, delivered three lectures in Dornach, Switzerland, on the philosophy of Thomas Aquinas. In these lectures, now published in The Redemption of Thinking, he set himself to prove that his “Spiritual Science” was really a development of the teaching of Aquinas. The arguments on which he based this conclusion are: first, a very personal interpretation of the relation of 13th century (...) Thomism to the thought of preceding and subsequent centuries; second, the backing of a Cistercian professor of theology at Vienna University who told Dr. Steiner, after a lecture on Goethe, that “The germ of this address which you have given us to-day is to be found in Thomas Aquinas”; and third, one reference to the Summa Theologica, 1, q.2, art. 3, and one quotation from Aquinas—“Everything in the human body, even down to the vegetative activities, is occasioned and directed by soul-forces and must be understood in that light”. Even apart from this rather weak backing, it is easy to see that “Spiritual Science” as expounded by Dr. Steiner is certainly not “Thomism in its twentieth century form”. Aquinas would never accept what is implied in such statements as these: “When we penetrate beneath the surface of this material world, we discover that it is in fact a spiritual world, and that beyond the veil of nature the ultimate realities are not material atoms but spiritual beings” ; or, “I should never find the bridge to the real world if I did not bring the idea-world, which I have separated off in myself, once more into unity with that which, without the ideaworld, is no reality at all” ; or, “We must overcome dogmatism in empirical science to-day just as, on the other hand, we must overcome dogmatism in revealed religion”. (shrink)

Discussion of J. Kevin O’Regan’s “Why Red Doesn’t Sound Like a Bell: Understanding the Feel of Consciousness” Content Type Journal Article Pages 1-20 DOI 10.1007/s13164-012-0090-7 Authors J. Kevin O’Regan, Laboratoire Psychologie de la Perception, CNRS - Université Paris Descartes, Centre Biomédical des Saints Pères, 45 rue des Sts Pères, 75270 Paris cedex 06, France Ned Block, Departments of Philosophy, Psychology and Center for Neural Science, New York University, 5 Washington Place, New York, NY 10003, USA Journal Review of Philosophy (...) and Psychology Online ISSN 1878-5166 Print ISSN 1878-5158. (shrink)

ABSTRACT: I contend that Sellars defends a uniquely Kantian naturalist outlook both in general and more particularly in relation to the nature and status of what he calls ‘epistemic principles’; and I attempt to show that this remains a plausible and distinctive position even when detached from Sellars’s quasi-Kantian transcendental idealist contention that the perceptible objects of the manifest image strictly speaking do not exist, i.e., as conceived within that common sense framework. I first explain the complex Kant-inspired sense in (...) which Sellars did not take the latter thesis concerning the objects of the manifest image to apply, at least in certain fundamental respects, to persons. In this primary Kantian sense, I suggest, persons as thinkers and agents exist univocally across both the manifest and scientific images, and this in principle would enable an integration of persons within a multi-leveled naturalistic ontology, one that is independent of Sellars’s quasi-Kantian transcendental idealist thesis. Finally, I examine in some detail how this defensible blend of Kantian and naturalist themes turns out to be what is fundamental in Sellars’s complex and controversial views on the nature and status of epistemic principles. (shrink)

Mr. Bishop's article in C.Q., xlix . 187–92 on Palatine Apollo calls for an answer from me, since I am still alive to give it, though my own study dates from 1910 and was published in J.R.S. for 1914, pp. 193–226. So far away is this publication, and my offprints have for so long been exhausted, that scholars of my generation need to go to university libraries to refer to it, and recent generations do not know it at all. (...) From Lugli's book on Rome they do not gather the details which convinced Boni that I was right, because he omitted some of the most cogent from mention. (shrink)

The general content of the book is dedicated to the dialectical practices and their logical tools and techniques developed after Plato and Aristotle within the philosophical schools of the Hellenis...

In this classic, exciting, and thoughtful text, Metaphysics , Peter van Inwagen examines three profound questions: What are the most general features of the world? Why is there a world? and What is the place of human beings in the world? Metaphysics introduces to readers the curious notion that is metaphysics, how it is conceived both historically and currently. The author's work can serve either as a textbook in a university course on metaphysics or as an introduction to metaphysical (...) thinking for the interested reader. This second edition, revised though not fundamentally changed, includes the basis of the first edition with a new chapter on the nature of time. (shrink)

Acquaintance with the work of "Problems of Ukrainian Religious Consciousness" by Arsen Richinsky showed that the questions raised by the researcher at the beginning of XX century. even more actualized at the beginning of the XXI century. - in the period of Ukrainian Independent Nation's approval, when with the adoption of the Law of Ukraine "On Freedom of Conscience and Religious Organizations", in 1991 the influence of religious factor on the consciousness of Ukrainian society increased. This research, without exaggeration, is (...) a tremendous contribution to the Ukrainian theoretical and practical religious studies. Also important is the scientific editing and streamlining of its leading contemporary scholars in the field of national-religious issues A. Kolodny, O. Sagan, and A. Goodyma, without which it would remain unknown to the reader and history as a whole, and would not be an incomplete component of the Christian factor - universal perception of the gospel doctrine through the prism of national color. (shrink)

In this paper we consider the classes of all continuous $\mathcal {L}$ -(pre-)structures for a continuous first-order signature $\mathcal {L}$. We characterize the moduli of continuity for which the classes of finite, countable, or all continuous $\mathcal {L}$ -(pre-)structures have the amalgamation property. We also characterize when Urysohn continuous $\mathcal {L}$ -(pre)-structures exist, establish that certain classes of finite continuous $\mathcal {L}$ -structures are countable Fraïssé classes, prove the coherent EPPA for these classes of finite continuous $\mathcal {L}$ -structures, and (...) show that actions by automorphisms on finite $\mathcal {L}$ -structures also form a Fraïssé class. As consequences, we have that the automorphism group of the Urysohn continuous $\mathcal {L}$ -structure is a universal Polish group and that Hall’s universal locally finite group is contained in the automorphism group of the Urysohn continuous $\mathcal {L}$ -structure as a dense subgroup. (shrink)

Most models of corporate social responsibility revolve around the controversy as to whether business is a single dimensional entity of profit maximization or a multi-dimensional entity serving greater societal interests. Furthermore, the models are mostly descriptive in nature and are based on the experiences of western countries. There has been little attempt to develop a model that accounts for corporate social responsibility in diverse environments with differing socio-cultural and market settings. In this paper an attempt has been made to fill (...) this gap by developing a two-dimensional model of corporate social responsibility and empirically testing its validity in the context of two dissimilar cultures – Australia and Bangladesh. The two dimensions are the span of corporate responsibility and the range of outcomes of social commitments of businesses. The test results confirm the validity of the two-dimensional model in the two environments. The Factor analysis revealed two leading dimensions. Cluster analysis pointed to two distinctive clusters of managers in both Australia and Bangladesh, one consisting of managers with a broad contemporary concept of social responsibility, and the other with a limited narrow view. The paper concludes that corporate social responsibility is two-dimensional and universal in nature and that differing cultural and market settings in which managers operate may have little impact on the ethical perceptions of corporate managers. (shrink)

The Roman imperial Stoics were familiar with exile. I argue that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a ‘citizen of the world’, a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an ‘indifferent’ that poses no obstacle to happiness. But other people are our fellow cosmic citizens (...) regardless of their language, race, ethnicity, customs, or country of origin. Our natural affinity and shared sociability with all people require us to help refugees and embrace them as welcome neighbors. Failure to do so violates our common reason, justice, and the gods’ cosmic law. (shrink)

Rich with historical and cultural value, these works are published unaltered from the original University of Minnesota Press editions.

Eileen O'Neill - Anne Conway: A Woman Philosopher - Journal of the History of Philosophy 44:1 Journal of the History of Philosophy 44.1 122-124 Sarah Hutton. Anne Conway: A Woman Philosopher. Cambridge-New York: Cambridge University Press, 2004. Pp. viii + 271. Cloth, $75.00. In 1690 a Latin translation of a philosophical treatise, originally written in English by Anne Conway , was published anonymously. The English manuscript did not survive, but in 1692 the Latin version of Conway's text was translated (...) into English as The Principles of the Most Ancient and Modern Philosophy. Conway was widely known by seventeenth-century philosophers and religious writers, including the Cambridge Platonist, Henry More; Descartes's correspondent, Princess Elisabeth of Bohemia; Robert Boyle; physician and vitalist philosopher, Francis Mercury van Helmont; as well as numerous Quaker leaders. And her Principles were read with critical approbation by such figures as Leibniz. Further, Conway's text is probably the most anthologized of the writings of seventeenth-century women philosophers. It is curious, then, to discover a dearth of critical literature on the Principles. When Peter Loptson produced the first modern edition of the Principles , he attempted to interest contemporary philosophers in Conway's essentialist metaphysics. He did a superb job of elucidating Conway's position that: there are individual essences.. (shrink)