Zell Miller was one of the United States' most respected leaders. His integrity, passion, and commitment to excellence earned the praise of colleagues on both sides of the aisle. Miller often attributed his successes to the value of his formative experience in the Marine Corps as a young man. In his writing and stump speeches, he stated, "In the twelve weeks of hell and transformation that were Marine Corps boot camp, I learned the values of achieving a (...) successful life that have guided and sustained me on the course which, although sometimes checkered and detoured, I have followed ever since." In Corps Values Miller recounts his life and the simple but powerful lessons he learned in the U.S. Marines: the core values he feels we must embrace if we are to be successful as individuals and as a nation. Only by incorporating such time-honored Marine qualities as pride, discipline, courage, and respect into our personal and professional lives can we meet the challenges that lie ahead. With Corps Values Miller urges us all to go back to "basic training" to reinforce the values that ultimately lead to success in any endeavor. (shrink)

This chapter outlines the main ideas of my book National responsibility and global justice. It begins with two widely held but conflicting intuitions about what global justice might mean on the one hand, and what it means to be a member of a national community on the other. The first intuition tells us that global inequalities of the magnitude that currently exist are radically unjust, while the second intuition tells us that inequalities are both unavoidable and fair once national responsibility (...) is allowed to operate. This conflict might be resolved either by adopting a cosmopolitan theory of justice (which leaves no room for national responsibility) or by adopting a ?political? theory of justice (which denies that questions of distributive justice can arise beyond the walls of the sovereign state). Since neither resolution is satisfactory, the chapter defends the idea of national responsibility and proposes a new theory of global justice, whose main elements are the protection of basic human rights worldwide, and fair terms of interaction between independent political communities. (shrink)

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

Hospice is the premiere end of life program in the United States, but its requirement that patients forgo disease-directed therapies and that they have a prognosis of 6 months or less means that it serves less than half of dying patients and often for very short periods of time. Palliative care offers careful attention to pain and symptom management, added support for patients and families, and assistance with difficult medical decision making alongside any and all desired medical treatments, but it (...) does not include a comprehensive system of care as is provided by hospice. The practice of palliative care and hospice is filled with sometimes overt (requests for hastened death in an environment where such acts are legally prohibited) and other times covert (the delay in palliative care referral because the health care team believes it will undermine disease directed treatment) ethical issues. The contributors to this volume use a series of case presentations within each chapter to illustrate some of the palliative care and hospice challenges with significant ethical dimensions across the three overarching domains: 1) care delivery systems; 2) addressing the many dimensions of suffering; and 3) difficult decisions near the end of life. The contributors are among the most experienced palliative care, hospice and ethics scholars in North America and Western Europe. Each has been given relatively free reign to address what they feel are the most pressing ethical challenges within their domain, so a wide range of positions and vantage points are represented. As a result, the volume provides a very diverse ethical exploration of this relatively young field that can deepen, stretch, and at times confront any simple notion of the challenges facing patients, their families, professional caregivers, and policy makers. (shrink)

The big-fish-little-pond effect (BFLPE) is the tendency for students to evaluate themselves more favourably when they have high rank in a low rank school than low rank in a high rank school. Research has documented the BFLPE on experienced emotions. We conducted three studies that examined forecasts of how the BFLPE influences other people’s emotions (i.e. empathic forecasts). In Study 1, participants received performance feedback about themselves or another person and reported their own affect or anticipated the other person’s affect. (...) Results extended the BFLPE to empathic forecasting. Moreover, forecasters anticipated that the BFLPE had a stronger influence on negative emotion than it actually did. Study 2 tested whether neglect of group rank underlies the BFLPE in empathic forecasting. Empathic forecasts were strongly influenced by another person’s rank in their group, but only weakly influenced by group rank. Study 3 tested whether extremity of group ranks exacerbates the BFLPE in empathic forecasting. Empathic forecasts were especially favourable (unfavourable) when a target had very high (low) rank in a very low (high) rank group. These data support the BFLPE in empathic forecasting, but also illustrate ways in which it is both similar to and different from actual experience of the effect. (shrink)

A startling look at one of this century's most influential philosophers, the book chronicles every stage of Foucault's personal and professional odyssey, from his early interest in dreams to his final preoccupation with sexuality and the nature of personal identity.

Researchers are developing a fertility preservation technique?testicular tissue cryopreservation (TTCP)?for prepubescent boys who may become infertile as a result of their cancer treatment. Although this technique is still in development, some researchers are calling for its widespread use. They argue that if boys do not bank their tissue now, they will be unable to benefit from any therapies that might be developed in the future. There are, however, risks involved with increasing access to an investigational procedure. This article examines four (...) methods of expanding access to TTCP: (1) expansion of institutional review board (IRB)-approved research trials; (2) offering TTCP as an innovative procedure in hospitals; (3) offering TTCP as a standard practice in hospitals; and (4) commercialization of TTCP. The ethical and practical implications of each are evaluated through a comparison with umbilical cord blood banking (UCBB), a technology that has achieved widespread use based on similar claims of future benefit. (shrink)

The Ethics of Need: Agency, Dignity, and Obligation argues for the philosophical importance of the notion of need and for an ethical framework through which we can determine which needs have moral significance. In the volume, Sarah Clark Miller synthesizes insights from Kantian and feminist care ethics to establish that our mutual and inevitable interdependence gives rise to a duty to care for the needs of others. Further, she argues that we are obligated not merely to meet others’ needs (...) but to do so in a manner that expresses "dignifying care," a concept that captures how human interactions can grant or deny equal moral standing and inclusion in a moral community. She illuminates these theoretical developments by examining two cases where urgent needs require a caring and dignifying response: the needs of the elderly and the needs of global strangers. Those working in the areas of feminist theory, women’s studies, aging studies, bioethics, and global studies should find this volume of interest. (shrink)

In this book, Daniel K. Miller articulates a new vision of human and animal relationships based on the foundational love ethic within Christianity. Framed around Jesus' parable of the Good Samaritan, Animal Ethics and Theologythoughtfully examines the shortcomings of utilitarian and rights-based approaches to animal ethics. By considering the question of animals within the Christian concept of neighbourly love, Miller provides an alternative narrative for understanding the complex relationships that humans have with other animals. This book addresses significant (...) theological questions such as: Does being created in the image of God present a meaningful distinction between humans and other animals? What does it mean for humans to have dominion over animals? Is meat eating a moral problem for Christians? In addition to drawing out the significance of Christian theology for field of animal ethics this book also engages environmental and feminist ethics. Miller brings a theological perspective to such questions as: Should care for animals be distinguished from care for the environment, and what role should human emotions play in our ethical dealings with other animals? As the title suggests, this book provides fresh insight into the theological significance of human relationships with other animals. mental and feminist ethics. Miller brings a theological perspective to such questions as: Should care for animals be distinguished from care for the environment, and what role should human emotions play in our ethical dealings with other animals? As the title suggests, this book provides fresh insight into the theological significance of human relationships with other animals. (shrink)

It has been a common assumption that words are substances that instantiate or have properties. In this paper, I question the assumption that our ontology of words requires posting substances by outlining a bundle theory of words, wherein words are bundles of various sorts of properties (such as semantic, phonetic, orthographic, and grammatical properties). I argue that this view can better account for certain phenomena than substance theories, is ontologically more parsimonious, and coheres with claims in linguistics.

Empiricism has many different faces. As the contributions to this volume demonstrate, in the 17th and 18th century demonstrate medical and philosophical empiricism is less about an "essence" and more a series of specifically modern "acts" or "gestures.".

This essay critically explores resources and reasons for the study of culture in religious ethics, paying special attention to rhetorics and genres that provide an ethics of ordinary life. I begin by exploring a work in cultural anthropology that poses important questions for comparative and cultural inquiry in an age alert to "otherness," asymmetries of power, the end of value-neutrality in the humanities, and the formation of identity. I deepen my argument by making a foundational case for the importance of (...) culture as a topic of normative analysis through a discussion of the emotions as cultural artifacts. To illustrate how cultural analysis can inform religious ethics, I turn to works by Wayne Meeks, Margaret Trawick, and Charles Taylor. I conclude by sketching some implications of a "cultural turn" for future work in religious ethics. (shrink)

In this article we critique the collectivist approach to collective moral responsibility. According to philosophers of a collectivist persuasion, a central notion of collective moral responsibility is moral responsibility assigned to a collective as a single entity. In our critique, we proceed by way of discussing the accounts and arguments of three prominent representatives of the collectivist approach with respect to collective responsibility: Margaret Gilbert, Russell Hardin, and Philip Pettit. Our aims are mainly critical; however, this should not be taken (...) to imply that we do not ourselves support an alternative account of collective responsibility. We advocate an individualist account of collective responsibility. On this view of collective responsibility as joint responsibility, collective responsibility is ascribed to individuals. Each member of the group is individually morally responsible for the outcome of the joint action, but each is individually responsible jointly with the others. (shrink)

This paper criticizes Analytic philosophy with its reliance on intuitions in pursuit of conceptual analysis. Rejecting naturalism as an alternative philosophical method, I offer in its place a pragmatic and revisionary conception of philosophical method. I explain the method of Analytic philosophy and show why reliance on intuitions is essential to that method, which is unable to provide substantive answers to philosophical problems. I further show that reflective equilibrium or wide analysis requires some criterion of intuition choice and that this (...) criterion can be applied directly to definitions themselves. (shrink)

This paper argues for a particular view about in what metaphysical equivalence consists: namely, that any two metaphysical theories are metaphysically equivalent if and only if those theories are strongly hyperintensionally equivalent. It is consistent with this characterisation that said theories are weakly hyperintensionally distinct, thus affording us the resources to model the content of propositional attitudes directed towards metaphysically equivalent theories in such a way that non-ideal agents can bear different propositional attitudes towards metaphysically equivalent theories.

Exploring materialism and social relationships in modern culture Material Culture and Mass Consumption offers an in-depth exploration of objects, objectification, ideology, and materialism in modern society. Drawing from Hegel, Marx, Munn, and Simmel, the discussion delves into the physicality of the material world and attempts to understand materialism as a form of cultural expression. Targeting mass production as the root of mass consumption, rather than the result, this book positions material goods at odds with genuine social interaction and questions these (...) relationships from the abstract to the intensely specific. (shrink)

Richard Miller presents a bold new program for international justice. He argues for new standards of responsible conduct by governments, firms, and individuals in developed countries, to govern trade, investment, environmental policy, and the use of force. He offers an urgently needed strategy for moving humanity toward genuine global co-operation.

The cultures here in question are those of mathematics and of physics that I shall interpret with the goal of exploring different modes of creativity. As case studies I will consider two scientists who were exemplars of these cultures, the mathematician Henri Poincaré (1854-1912) and the physicist Albert Einstein (1879-1955). The modes of creativity that I will compare and contrast are their notions of aesthetics and intuition. In order to accomplish this we begin by studying their introspections.

Abstract Theories are metaphysically equivalent just if there is no fact of the matter that could render one theory true and the other false. In this paper I argue that if we are judiciously to resolve disputes about whether theories are equivalent or not, we need to develop testable criteria that will give us epistemic access to the obtaining of the relation of metaphysical equivalence holding between those theories. I develop such ?diagnostic? criteria. I argue that correctly inter-translatable theories are (...) metaphysically equivalent, and what we need are ways of determining whether a putative translation is correct or not. To that end I develop a number of tools we can employ to discern whether a translation is a correct one. (shrink)

Many research ethics guidelines now oblige researchers to offer research participants the results of research in which they participated. This practice is intended to uphold respect for persons and ensure that participants are not treated as mere means to an end. Yet some scholars have begun to question a generalised duty to disclose research results, highlighting the potential harms arising from disclosure and questioning the ethical justification for a duty to disclose, especially with respect to individual results. In support of (...) this view, we argue that current rationales for a duty of disclosure do not form an adequate basis for an ethical imperative. We review policy guidance and scholarly commentary regarding the duty to communicate the results of biomedical, epidemiological and genetic research to research participants and show that there is wide variation in opinion regarding what should be disclosed and under what circumstance. Moreover, we argue that there is fundamental confusion about the notion of “research results,” specifically regarding three core concepts: the distinction between aggregate and individual results, amongst different types of research, and across different degrees of result veracity. Even where policy guidance and scholarly commentary have been most forceful in support of an ethical imperative to disclose research results, ambiguity regarding what is to be disclosed confounds ethical action. (shrink)

This article aims to analyze the mechanisms of empirical data collection in medicine and psychology in the early Enlightenment by means of experiment, observation and self-observation, while associating them with their discursive forms of representation; namely, the case narrative. The combination of empirical and discursive anthropo-techniques leads to explanations on the anthropoietics of the Enlightenment; i.e., the question of how the habitus of man was shaped around 1750. Texts of four German ‘reasonable physicians’ will be considered: Friedrich Hoffmann, Johann Gottlieb (...) Krüger, Andreas Elias Büchner and Johann August Unzer. (shrink)

This two-part article is a sequel to a two-part paper published in Logos in 2008–2009. It provides a round-up of the current situation of the book industry in Africa today, together with a brief review of the activities of the various organizations that have supported African publishing over the years. Part 1 examines the persistent failure of African governments to support their book industries and public libraries in a tangible and positive fashion. It reviews the current status of book development (...) councils in Africa, the unsatisfactory progress in establishing national book policies, the challenges of generating book industry data, and the opportunities presented to African publishers by the new digital environment. An Appendix provides a list of conferences, meetings, and seminars on publishing and book development held in Africa between 1968 and 2019. Part 2 of this article will appear in Logos, 30. (shrink)

This is the second instalment of a two-part article. Part 1 of this article appeared in Logos, 30. Part 2 sets out a number of suggestions to strengthen the book industries in Africa, and the way forward, especially on capacity- and skills-building; training for book industry personnel; strengthening book professional associations, South–South linkages, and knowledge-sharing; encouraging international collaboration; the need for ongoing research and documentation; African books in the global marketplace; and the important but still neglected area of publishing in (...) African indigenous languages. An Appendix provides a summary of the International Publishers Association and Association for the Development of Education in Africa meetings on the African book industry, held in Nairobi in June 2019, together with links to a number of articles, reports, and press statements about the meetings. (shrink)

ZusammenfassungDer Aufsatz überprüft die These, daß die Moderne kein Zeitalter der Rhetorik, sondern ein Zeitalter der Rhetorizität sei, an drei einschlägigen Texten von Jacques Derrida, Paul de Man und Roland Barthes. Dabei erweist sich die genannte These als einseitig, da sie zwar auf die restringierten elocutio-Rhetoriken Derridas und de Mans zutreffen mag, nicht jedoch auf Barthes. Seine Rückkehr in die Rhetorik zielt auf die Rekonstruktion eines umfassenden Rederegimes, die zu einer seinerzeit noch ausstehenden Diskurslinguistik, die Benvenistes späte Schriften nahegelegt hatten, (...) führen sollte.The essay checks the thesis that modernity is not an age of rhetoric but an age of rhetoricality with three relevant texts by Jacques Derrida, Paul de Man and Roland Barthes. The thesis mentioned proves to be one-sided, since it may apply to the restricted elocutio-rhetorics of Derrida and de Man, but not to Barthes. His return to rhetoric aims at the reconstruction of a comprehensive speech regime that should lead to a discourse linguistics still outstanding at the time, which Benveniste’s later writings suggested. (shrink)