This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This paper begins with a discussion of C. I. Lewis’s theory of meaning in his book, An Analysis of Knowledge and Valuation (1946) and his pragmatic theory of analyticity and necessity. I bring this theories together with some remarks that he makes in an appendix to the second edition of Symbolic Logic to construct an algebraic semantics for his logics S2 and S3. These logics and their semantics are compared and evaluated with regard to how well they implement Lewis’s theories (...) of meaning and analyticity. (shrink)

In this paper we look at business ethics from a deontological perspective. We address the theory of ethical decision-making and deontological ethics for business executives and explore the concept of “moral duty” as transcending mere gain and profit maximization. Two real-world cases that focus on accounting fraud as the ethical conception. Through these cases, we show that while accounting fraud – from a consequentialist perspective – may appear to provide a quick solution to a pressing problem, longer term effects of (...) fraud and misconduct make ethical implications more apparent. Widely used compensation schemes also may have the tendency to fuel unethical behavior. We argue that an ethical reinvigoration of the business world can only be accomplished by encouraging the business realm to impose upon itself some measure of self-regulating along the lines of deontological ethics. Principles of deontology should guide executive decision-making particularly when executives are tempted to operate outside of codified legislation or are bound to act under judicial-free conditions. (shrink)

To teach that being ethical requires knowing foundational ethical principles – or, as Socrates claimed, airtight definitions of ethical terms – is to invite cynicism among students, for students discover that no such principles can be found. Aristotle differs from Socrates in claiming that ethics is about virtues primarily, and that one can be virtuous without having the sort of knowledge that characterizes mathematics or natural science. Aristotle is able to demonstrate that ethics and self-interest may overlap, that ethics is (...) largely compatible with common sense, and that Aristotle’s virtuous person can make ethical decisions rationally. Case studies can help students improve their ethical perception and keep their values from being overwhelmed by corporate culture. (shrink)

It may be nearly impossible to use standard principles to make a decision about a complex ethical case. The best decision, say virtue ethicists in the Aristotelian tradition, is often one that is made by a person of good character who knows the salient facts of the case and can frame the situation appropriately. In this respect ethical decisions and strategic decisions are similar. Rationality plays a role in good ethical decision-making, but virtue ethicists emphasize the importance of intuitions and (...) emotions as well.Virtue ethics suggests a reconciliation of the factual and the normative. Virtues may explain as well as justify actions. The same is true of other psychological states and events. That psychological terms have normative implications does not render them useless in explanation. As Aristotle does not distinguish cleanly between the normative and empirical, so many moral philosophers today reject the is-ought dichotomy. They are prepared to learn from economists, psychologists, and other empirical scientists who offer information about the nature of the good life and of values. Social psychologists who study community or corporate culture suggest a close relationship between organizational and ethical features, much as Aristotle saw a close relationship between politics and ethics. We should infer from all this that in business ethics there is good reason for philosophers and organization scholars to work closely together. (shrink)

Behaviorism is consistent with the assumptions of perfect competition, with the homo economicus model, and with a form of ethics that enshrines market-based notions of utility, justice, and rights and encourages rational maximizing. Economics and business courses foster this deficient form of ethics, assuming an overriding desire for money, which, according to MacIntyre and Aristotle, crowds out the associative virtues. These beliefs, often associated with Taylor and Friedman, lead to such practices as incentive compensation, which would be effective only if (...) employees were homines economici and thus rational in the sense of knowing how to satisfy whatever desires they have. Against Davidson’s view that psychology cannot be a natural science, Aristotle believes that there can be a teleological, if not exact, science of behavior. Aristotle believes that emotions and objectives may be rational or irrational. But rationality—phronesis, practical wisdom—is not a matter of applying algorithms. Doris questions whether character generates the first premises of an agent’s practical syllogisms, while Haidt has argued that we often act on emotions rather than on the basis of the reasons that we claim motivate us. Aristotle agrees that many people are not virtuous and that weakness of the will is a common occurrence, and he agrees that emotion drives actions. But if you are virtuous, your emotions and desires support your rationality. Aristotle gives us reason to reject the notion that people are homines economici and to treat them as rational deliberators, in part by creating an appropriate culture. The claim that it is in the nature of human beings to deliberate rationally is in part aspirational, but also in part scientific—in Aristotle’s modest sense. (shrink)

This paper sets out a philosophical interpretation of the model theory of Mares and Goldblatt (The Journal of Symbolic Logic 71, 2006). This interpretation distinguishes between truth conditions and information conditions. Whereas the usual Tarskian truth condition holds for universally quantified statements, their information condition is quite different. The information condition utilizes general propositions . The present paper gives a philosophical explanation of general propositions and argues that these are needed to give an adequate theory of general information.

In this article I argue that it is underdetermined what Spinoza is arguing for when he says in Proposition 72 of Part IV of the Ethics that (translated) "A free man never acts deceitfully, but always in good faith." In "Spinoza, Lying, and Acting in Good Faith," John Bauer has argued that Spinoza lays down an absolute moral prohibition never to lie.

E. Fuller Torrey draws on cutting-edge neuroscience research to propose a startling answer to the ultimate question. Evolving Brains, Emerging Gods locates the origin of gods within the human brain, arguing that religious belief is a by-product of evolution.

This paper extends the theory of situated inference from Mares to treat two weak relevant logics, B and DJ. These logics are interesting because they can be used as bases for consistent naïve theories, such as naïve set theory. The concepts of a situation and of information that are employed by the theory of situated inference are used to justify various aspects of these logics and to give an interpretation of the notion of set that is represented in the naïve (...) set theories that are based on them. (shrink)

The comic‐book superheroine Wonder Woman, who debuted in All Star Comics #8 in December 1941, was created by psychologist Dr. William Moulton Marston. Most of all, Marston was known for his work on lie detection. Because of the extensive work done on lie detection by her character's creator, it is commonly believed that Wonder Woman's lasso is a magic lie detector. As Matthew Brown says in his article "Love Slaves and Wonder Women: Radical Feminism and Social Reform in the Psychology (...) of Marston", according to Marston there were four basic emotions: inducement, submission, dominance, and compliance. Wonder Woman displays the strong quality of submission by wearing the bracelets of submission. She has an inducement/submission relationship with Aphrodite, which enables her to experience love. Both the bracelets of submission and the magic lasso of Aphrodite have been dropped from contemporary Wonder Woman comic books. (shrink)

For the Sons of Anarchy Motorcycle Club, Redwood Original (SAMCRO), loyalty to the club's other members is the most important quality in a member. Tig's attempt on Laroy's life is a case of misplaced loyalty, in aid of a murderer and inspired by a lie. Some philosophers are highly suspicious of loyalty, because they see it as focused on something higher than another person or group. Loyalty to fellow members is what the club is and disloyalty to fellow members is (...) a serious threat to its existence. While SAMCRO's punishment for disloyalty is severe, some kind of sanction for disloyalty is required for any club or group to survive. Since loyalty itself does not require any particular act, it does not require an act of wrongdoing. But we can be fairly certain that Tig would agree that loyal brothers are good to have if you ever need an escort home. (shrink)

Resumen: la cohesión de la cultura ha sido posible con el acaecer de la renuncia pulsional y de la póstuma instauración de la educación en la vida del hombre. Desde tiempos arcaicos se ha trazado un esquema de enseñanza y docilidad a partir de las necesidades vigentes de la época. De aquí que los objetivos de este trabajo sean examinar esta dialéctica histórica de la educación y, por otra parte, explorar los conceptos de disciplina y castigo como instrumentos configuradores de (...) la práctica educativa. Para abarcar estos objetivos, se colocan en contexto la formación del sujeto en la historia, la disciplina como elemento de control que gobierna en minucia el entorno del sujeto, y el castigo como elemento que garantiza la completa docilidad del individuo. Se discute que para alcanzar la docilidad humana deben desplegarse diferentes mecanismos de doblegamiento de la voluntad, solo que en nuestro tiempo los dispositivos de contención se han hecho tan flexibles, que han perdido la fortaleza necesaria para forjar el carácter humano con un nivel conciencia adecuada. Finalmente, se concluye que lo que realmente interesa al sistema social son cuerpos normalizados listos para las funciones del trabajo. (shrink)

This article discusses some of the core values among the Igbos. This is done partly as a way of showing the way in which these values play out both in gender relations in and highlighting the way women are viewed. In this sense, our attempt here should be understood as an investigation. The values that we examine are those of truthfulness or truth, respect or respectfulness and industry or industriousness or hard work. The aim is to help make the case (...) that in Igboland women are neither marginalised nor treated as inferior to men. In presenting these ideas, we draw on some proverbs (to show the values of truth and respect) and some characters and actors in Chinua Achebe’s Things Fall Apart (to demonstrate the values of respect and industry) for both men and women. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

This revised edition of John E. Smith’s classic details the phenomenal growth in American philosophy in the years since the book first appeared. Through the addition of a new chapter and the readdressing of earlier material, Smith advances his reflections on the present decade. The book also considers the impact of British linguistic philosophy and other currents of thought abroad on classical American philosophy.

The work of Professor Jaeger on the Aristotelian metaphysics, and its modification by the late Hans von Arnim, have raised many new points of the greatest interest, and may, I hope, be considered as having opened up a large and fascinating new field for discussion rather than as having closed the matter. It is a subject which must be considered as a whole. There would be little profit in writing short notes on isolated points in the arguments of the two (...) scholars. Anyone who, possessed of some previous acquaintance with the Aristotelian corpus, reads their work is inevitably stimulated to return to Aristotle with his mind full of fresh ideas. If after a re-examination of the texts he feels he has a different story to tell, he must tell it for himself. That is my excuse for an account which must include much which was always known and much which has arisen out of the work of Jaeger and von Arnim. My conclusions are not the same as theirs, and the argument must stand or fall as a consistent whole. (shrink)