J. L. Mackie famously argued that a commitment to non-existent objective values permeates ordinary moral thought and discourse. According to a standard interpretation, Mackie construed this commitment as a universal and indeed essential feature of moral judgments. In this paper I argue that we should rather ascribe to Mackie a form of semantic pluralism, according to which not all moral judgments involve the commitment to objective values. This interpretation not only makes better sense of what Mackie actually says, but also (...) renders his error theory immune to a powerful objection. (shrink)

In this article I give a unified account of three phenomena: bullshit, pseudoscience and pseudophilosophy. My aims are partly conceptual, partly evaluative. Drawing on Harry Frankfurt's seminal analysis of bullshit, I give an account of the three phenomena and of how they are related, and I use this account to explain what is bad about all three. More specifically, I argue that what is defective about pseudoscience and pseudophilosophy is precisely that they are special cases of bullshit. Apart from raising (...) interesting philosophical issues, gaining a clearer understanding of these phenomena is also of practical importance, in that it bears on how best to tackle the threat that they pose. (shrink)

A core tenet of metanormative non-naturalism is that genuine or robust normativity—i.e., the kind of normativity that is characteristic of moral requirements, and perhaps also of prudential, epistemic and even aesthetic requirements—is metaphysically special in a way that rules out naturalist analyses or reductions; on the non-naturalist view, the normative is sui generis and metaphysically discontinuous with the natural. Non-naturalists agree, however, that the normative is modally as well as explanatorily dependent on the natural. These two commitments—discontinuity and dependence—at least (...) initially pull in opposite directions, and one of the central challenges to non-naturalism is how to reconcile them. In this paper I spell out the most pressing version of this discontinuity problem, as I propose to call it, and I go on to offer a novel solution. Drawing on the ideology of reasons-firstism, I formulate an account of normative explanation which reconciles the two commitments, and I argue that competing accounts either do not solve the problem or are implausible on independent grounds. (shrink)

Non-naturalists about normativity hold that there are instantiable normative properties which are metaphysically discontinuous with natural properties. One of the central challenges to non-naturalism is how to reconcile this discontinuity with the supervenience of the normative on the natural. Drawing on J. L. Mackie’s seminal but highly compressed discussion in Ethics: Inventing Right and Wrong, this paper argues that the supervenience challenge as usually conceived is merely a symptom of a more fundamental challenge in the vicinity.

This paper explores the metaethical ramifications of a coarse-grained criterion of property identity, sometimes referred to as Hume's dictum. According to Hume's dictum, properties are identical if and only if they are necessarily co-extensive. Assuming the supervenience of the normative on the natural, this criterion threatens the non-naturalist view that there are instantiable normative properties which are distinct from natural properties. In response, non-naturalists typically point to various counterintuitive implications of Hume's dictum. The paper clarifies this strategy and defends it (...) against objections by Bart Streumer and Ralf Bader. In addition, it is argued that proponents of naturalist and supernaturalist views, along with proponents of a certain kind of nihilism, should also reject Hume's dictum. This shows that non-naturalists can also attack the criterion indirectly, by pointing to partners in guilt. Also, it shows that not just any opponent of non-naturalism can appeal to Hume's dictum. Only certain nihilists can. (shrink)

This book investigates the argument from queerness against moral realism, famously put forward by J. L. Mackie in Ethics: Inventing Right and Wrong (1977). The book can be divided into two parts. The first part, roughly comprising chapters 1 and 2, gives a critical overview of Mackie’s metaethics. In chapter 1 it is suggested that the argument from queerness is the only argument that poses a serious threat to moral realism. A partial defense of this idea is offered in chapter (...) 2 via a discussion of Mackie’s argument from relativity, which is concluded to fail for reasons that generalize to other influential arguments against moral realism. Chapter 2 also explores Mackie’s moral semantics at length. The key notion of authoritative prescriptivity is analyzed, and a new interpretation of Mackie’s error theory is defended. In the second part, consisting roughly of chapters 3 and 4, the argument from queerness is taken apart and put back together, resulting in several different versions. Chapter 3 discusses three different supervenience-related arguments, all of which are found to be unpersuasive. Chapter 4 develops two different versions of the core argument from queerness, focusing on authoritative prescriptivity. A total of thirteen objections are discussed and rejected. It is concluded that the two arguments do indeed refute the targeted versions of moral realism. Finally, in chapter 5 the entire discussion is briefly summarized. (shrink)

J. L. Mackie argued that moral thought and discourse involve commitment to an especially robust kind of normativity, which is too weird to exist. Thus, he concluded that moral thought and discourse involve systematic error. Much has been said about this argument in the last four decades or so. Nevertheless, at least one version of Mackie’s argument, specifically the one focusing on the intrinsic weirdness of the relevant kind of normativity, has not been fully unpacked. Thus, more needs to be (...) said about the issue of how to interpret Mackie’s argument. Moreover, I argue that by looking closely at Mackie’s discussion, we can extract two distinct versions of the argument which together present a tougher, and also more precise, challenge for moral realism than extant versions. In this paper I thus revisit Mackie’s discussion with an eye to making progress on an important issue in contemporary metaethics. (shrink)

The central challenges for moral fictionalism are twofold: first, to explain how its recommendation that we abandon moral belief and assertion can be reconciled with its rationale of preserving the motivational efficacy of moral thought and discourse; second, to explain what the point is of replacing moral belief and assertion to begin with. This chapter clarifies these challenges and argues that Richard Joyce’s recent “metaphorist” version of fictionalism fares no better with respect to them than his earlier “narrationist” version. Just (...) like its narrationist predecessor, metaphorist fictionalism fails to secure the motivational efficacy of moral thought and talk. The authors also find faults with yet more recent attempts at answering the above challenges for moral fictionalism, leaving the conservationist recommendation a more attractive alternative. This conclusion could be overturned if the conservationist proposal were sufficiently problematic in other respects, but the authors argue that it isn’t. (shrink)

According to moral non-naturalism, the kind of genuine or robust normativity that is characteristic of moral requirements cannot be accounted for within a wholly naturalistic worldview, but requires us to posit a domain of non-natural properties and facts. The main argument for this core non-naturalist claim appeals to what David Enoch calls the 'just-too-different intuition'. According to Enoch, robust normativity cannot be natural, since it is just too different from anything natural. Derek Parfit makes essentially the same claim under the (...) heading of 'the normativity objection', and several other non-naturalists have said similar things. While some naturalists may be tempted to reject this argument as methodologically or dialectically illegitimate, we argue instead that there are important limits to what the just-too-different intuition can show, even setting all other worries aside. More specifically, we argue that the just-too-different argument will backfire on any positive, independent specification of the distinction between the natural and the non-natural. The upshot is that the just-too-different argument can show significantly less than non-naturalists have suggested. (shrink)

In this paper, I discuss two different metaethical challenges based on population ethical impossibility results. According to the anti-realist challenge, the results pose a serious threat to the existence of objective moral facts. According to the skeptical challenge, the results pose a serious threat to the reliability of our moral intuitions. My aim is to systematically explore and evaluate these challenges. In addition to clarifying the issues, I argue that population ethical impossibility results do not in fact support any anti-realist (...) or skeptical conclusions. (shrink)

[This is an introductory metaethics textbook in Swedish.] Metaetiken behandlar filosofiska frågor om hur moraliska påståenden, moraliska uppfattningar, moraliska fakta och moralisk kunskap är beskaffade – liksom frågan om sådana fakta och sådan kunskap överhuvudtaget finns. I centrum för denna introduktionsbok står frågan om moralen är objektiv – hur ska denna fråga förstås och hur kan olika svar på den försvaras? I relation till denna fråga diskuteras en rad besläktade ämnen, bland annat gällande moralisk oenighet, förhållandet mellan moral och vetenskap (...) och frågan om moraliska övertygelser kan vara mer eller mindre rationella. Grundbok i metaetik är avsedd att användas vid universitetskurser i metaetik och relaterade ämnen. Framställningen kräver dock inga särskilda filosofiska förkunskaper, och boken kan därmed läsas av alla som är intresserade av ämnet. (shrink)

Parsa-Parsi et al systematically discuss and elucidate contentious and non-controversial ethical issues that emerged during the ICoME (International Code of Medical Ethics) revision process and the consensus they achieved. The ethical issues discussed include the physician’s duty to act in the best interests of patients and to ensure they are protected from the unjustifiable risk of harm, respect for patient autonomy and the duties of physicians during emergencies, among others. This paper examines paragraph 26, which requires doctors to provide only (...) medically justified remote treatment, ensure patients offer informed consent and adequately protect their confidentiality.1 At the peak of the COVID-19 pandemic, many countries in Europe and America implemented remote-by-default healthcare policies. At that time, the policy aimed to ensure that patients enjoyed continued access to care while protecting healthcare professionals’ health and well-being. After the COVID-19 pandemic, this policy remained in place. Regardless of the nature of their ailment, patients have consistently preferred in-person care out of concern that their health issues might not be accurately diagnosed and that they may not receive quality care …. (shrink)

I INTRODUCTION: RESPECT, EQUALITY AND THE AUTONOMY OF MORALITY We often invoke a notion of respect to express our sense of human equality. ...

Everyone, even when asserting unchallengeable authority from God or Science, thinks in language, in words and phrases, in expressions of moral, social and political impact, fighting words and words with and over which we fight. However, debates among the educated can be irrelevant elsewhere, ineffective against the highly motivated whose dogma instructs and guides them, their voting and their arming. The degeneration of “democracy” to “tyranny” such as Plato’s Republic postulated threatens in some lands “of the free,” while in others (...) it seems inexorably in progress. Today “democracy,” republic,” “liberty/freedom,” “justice,” “law and order” are adduced by their actual enemies to complement “nationalism,” “patriotism,” and frightening “empire.” Extremists on both sides decry “Tyranny!” each in fact seeking authoritarian power. All of which have instructive ancient precedents: in the History of the Peloponnesian War Thucydides offers horrific accounts of ancient nation-states “long ago and far away,” more or less democratic, that abandoned common sense, moral sense, and with them regard for value words and truth itself. In the early 2020s CE many persons and governments have done little better during the still lingering pandemic. A second horror is prompted by Thucydides’ report of civil war on Corcyra, telling how faction spawned riots, coups d’état, and outright civil war. The twenty-first-century media are uniquely potent, yet mechanics of seduction are timeless. Likewise techniques for winning true believers and votes, as illustrated by passages in Mein Kampf on the language of propaganda, its production and reception. Our hope is therefore Education for a New Era to help students to discover pitfalls of media(ted) “information,” to achieve independent critical thinking at levels of basic language use and foundations of argument. Besides recognizing mis- and disinformation as harmful, they must learn themselves to judge thoughtless use, cynical abuse, or, worse yet, brazen disdain of vocabulary indicating moral/ethical value. Scientists have key roles in this drama; humanists larger ones yet. (shrink)

Abstract:Our critics confuse the role normative ethical theory can take in business ethics. We argue that as a practical discipline, business ethics must focus on norms, not the theories from which the norms derive. It is true that our original work is defective, but not in its form, but in its neglect of contemporary advances in feminist ethics.

In lieu of an abstract, here is a brief excerpt of the content:The Rhetoric of Philosophical Politics in Plato's Seventh LetterV. Bradley LewisThe name Syracuse has come to stand as an emblem of the problematic relationship between philosophy and politics. While the sources1 differ on specifics, we can be confident that Plato visited there at least three times between 387 and 362 B.C. On his first trip, during the reign of Dionysius I, he became acquainted with Dion, the tyrant's brother-in-law. (...) When the elder Dionysius died, Dion, a devotee of philosophy, apparently contrived for the old man's son, namesake, and successor to invite Plato back, believing that the young tyrant could be philosophically educated and convinced to lay down tyranny in favor of a new regime based on the rule of law. The plan was defeated, however, by a combination of Dionysius's dissolute life and opposition by Dion's enemies at court. Dion was exiled, and Plato returned to the Academy. Dion implored Plato to return to Syracuse on the basis of reports of Dionysius II's renewed resolution to take up philosophy and by the tyrant himself (who seems to have made some thinly veiled threats against the still-exiled Dion). Plato's second visit to Dionysius was no more successful than the first, however, and he considered himself fortunate to have escaped with his life. After a meeting at which Plato recounted the events of his final trip, Dion marshaled an expeditionary force, which included volunteers from the Academy, and set out to expel Dionysius II by violence. The effort succeeded, but the new regime was itself riven by faction, and Dion was assassinated in 353.2The principal legacy of this ill-starred episode is contained in the letters that have come down to us under the name of Plato, particularly those numbered seven and eight. Scholarly discussion of Plato's Seventh Letter has usually focused on three questions: the doctrinal content of the letter and its relationship to the doctrinal content of the dialogues; the character of the letter as an apologia for Plato's Syracusan activities; and the general authenticity of the letter. While the second of these questions focuses correctly [End Page 23] on the rhetorical character of the letter, it ignores the most obvious aspect, namely, the letter's explicit addressees: the friends and comrades of Dion, and their request for political advice. If we take this rhetorical element with sufficient seriousness, we will see that the content of the letter is fully consistent with the teachings of the political dialogues, a point that tells in favor of the authenticity of the letter. Specifically, a focus on the rhetorical character of the letter reveals that its content is determined mostly by what emerges as an effort by Plato to influence his correspondents by moderating their understandable desire for vengeance and thus to forestall further bloodshed and disorder in Syracuse. What is most important about the letter, then, is not so much its account of Plato's actions in Syracuse, but its unveiling of his intentions with respect to Dion's followers. It is not the philosophical-political blueprint, sketched vaguely in the Seventh Letter, that is most important,3 but the concrete effort to mitigate the passions of his correspondents. Read in this light, the letter becomes even more important, since it contradicts the popular image of Plato as a proponent of dangerous political utopianism and portrays a more subtle relationship between philosophy and politics.1. Dion's intentions, Plato's apologyTo the extent that the rhetoric of the letter has been treated, commentators have usually focused on Plato's (or whoever the author) defense of his own actions in Sicily.4 While there is certainly warrant for this approach, the most important fact about the letter concerns its intended audience, the "relatives and comrades of Dion."5 As Plato explains in the opening of the letter, these are the men who have sought not only his advice, but his cooperation in completing the political project halted by Dion's death at the hands of several of his other purported "allies."The most striking feature of the rhetorical structure is that, while the letter... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Rhetoric of Philosophical Politics in Plato's Seventh LetterV. Bradley LewisThe name Syracuse has come to stand as an emblem of the problematic relationship between philosophy and politics. While the sources1 differ on specifics, we can be confident that Plato visited there at least three times between 387 and 362 B.C. On his first trip, during the reign of Dionysius I, he became acquainted with Dion, the tyrant's brother-in-law. (...) When the elder Dionysius died, Dion, a devotee of philosophy, apparently contrived for the old man's son, namesake, and successor to invite Plato back, believing that the young tyrant could be philosophically educated and convinced to lay down tyranny in favor of a new regime based on the rule of law. The plan was defeated, however, by a combination of Dionysius's dissolute life and opposition by Dion's enemies at court. Dion was exiled, and Plato returned to the Academy. Dion implored Plato to return to Syracuse on the basis of reports of Dionysius II's renewed resolution to take up philosophy and by the tyrant himself (who seems to have made some thinly veiled threats against the still-exiled Dion). Plato's second visit to Dionysius was no more successful than the first, however, and he considered himself fortunate to have escaped with his life. After a meeting at which Plato recounted the events of his final trip, Dion marshaled an expeditionary force, which included volunteers from the Academy, and set out to expel Dionysius II by violence. The effort succeeded, but the new regime was itself riven by faction, and Dion was assassinated in 353.2The principal legacy of this ill-starred episode is contained in the letters that have come down to us under the name of Plato, particularly those numbered seven and eight. Scholarly discussion of Plato's Seventh Letter has usually focused on three questions: the doctrinal content of the letter and its relationship to the doctrinal content of the dialogues; the character of the letter as an apologia for Plato's Syracusan activities; and the general authenticity of the letter. While the second of these questions focuses correctly [End Page 23] on the rhetorical character of the letter, it ignores the most obvious aspect, namely, the letter's explicit addressees: the friends and comrades of Dion, and their request for political advice. If we take this rhetorical element with sufficient seriousness, we will see that the content of the letter is fully consistent with the teachings of the political dialogues, a point that tells in favor of the authenticity of the letter. Specifically, a focus on the rhetorical character of the letter reveals that its content is determined mostly by what emerges as an effort by Plato to influence his correspondents by moderating their understandable desire for vengeance and thus to forestall further bloodshed and disorder in Syracuse. What is most important about the letter, then, is not so much its account of Plato's actions in Syracuse, but its unveiling of his intentions with respect to Dion's followers. It is not the philosophical-political blueprint, sketched vaguely in the Seventh Letter, that is most important,3 but the concrete effort to mitigate the passions of his correspondents. Read in this light, the letter becomes even more important, since it contradicts the popular image of Plato as a proponent of dangerous political utopianism and portrays a more subtle relationship between philosophy and politics.1. Dion's intentions, Plato's apologyTo the extent that the rhetoric of the letter has been treated, commentators have usually focused on Plato's (or whoever the author) defense of his own actions in Sicily.4 While there is certainly warrant for this approach, the most important fact about the letter concerns its intended audience, the "relatives and comrades of Dion."5 As Plato explains in the opening of the letter, these are the men who have sought not only his advice, but his cooperation in completing the political project halted by Dion's death at the hands of several of his other purported "allies."The most striking feature of the rhetorical structure is that, while the letter... (shrink)

This debate, I shall argue, has everything to do with Aristotle. Aristotle raises the charge of epiphenomenalism himself against a theory that seems to have close affinities to his own, and he offers what has the makings of an emergentist response. This leads to controversy within his own school. We find opponents ranged on both sides, starting with his own pupils, several of whom are stout defenders of epiphenomenalism, and culminating in the developed emergentism of later commentators. Aristotle’s theory and (...) the debate that ensued are thus quite relevant to contemporary discussions. But first we need to get clear on terms. (shrink)

Aristotle not only formulates the problem of intentionality explicitly, he makes a solution to it a requirement for any adequate theory of mind. His own solution, however, is not to be found in his theory of sensation, as Brentano and others have thought. In fact, it is precisely because Aristotle regards this theory as inadequate that he goes on to argue for a distinct new ability he calls "phantasia." The theory of content he develops on this basis (unlike Brentano's) is (...) profoundly naturalistic: it is a representational theory, formulated in terms of the causal powers and physical magnitudes of the body. (shrink)

Aristotle not only fonnulates the problem of intentionality explicitly, he makes a solution to it a requirement for any adequate theory of mind. His own solution, however, is not to be found in his theory of sensation, as Brentano and others have thought. In fact, it is precisely because Aristotle regards this theory as inadequate that he goes on to argue for a distinct new ability he calls “phantasia.” The theory of content he develops on this basis (unlike Brentano’s) is (...) profoundly naturalistic: it is a representational theory, formulated in tenns of the causal powers and physical magnitudes of the body. (shrink)

This debate, I shall argue, has everything to do with Aristotle. Aristotle raises the charge of epiphenomenalism himself against a theory that seems to have close affinities to his own, and he offers what has the makings of an emergentist response. This leads to controversy within his own school. We find opponents ranged on both sides, starting with his own pupils, several of whom are stout defenders of epiphenomenalism, and culminating in the developed emergentism of later commentators. Aristotle’s theory and (...) the debate that ensued are thus quite relevant to contemporary discussions. But first we need to get clear on terms. (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.

Role modeling is widely thought to be a principal vehicle for acquiring the virtues. Yet, little is known about role modeling as a process. This paper surveys the behavioral sciences for insights about how one person can find the actions of another person so inspirational that the person attempts to reproduce the behavior in question. In general, such inspiration occurs when an observer sees a model similar to herself, wrestling with a problem she is having, such that the model’s accomplishments (...) are seen as attainable. When the behavior modeled is moral, additional complications arise, not the least of which is the contemporary skepticism about anyone held up as a hero. The paper concludes with some suggestions about how organizations can facilitate the development of the virtues through role modeling. (shrink)

ABSTRACT:Practical wisdom has received scant attention in business ethics. Defined as a disposition toward cleverness in crafting morally excellent responses to, or in anticipation of, challenging particularities, practical wisdom has four psychological components: knowledge, emotion, thinking, and motivation. People's experience, reflection, and inspiration are theorized to determine their capacity for practical wisdom-related performance. Enhanced by their abilities to engage in moral imagination, systems thinking, and ethical reframing, this capacity is realized in the form of wisdom-related performance. This can be manifested (...) either in wise business decisions or through their performance as mentors, advice givers, or dispute handlers. (shrink)

This book examines leadership strategies that allow administrators to be proactive, visionary, and flexible while increasing collaboration, open communication, and closely integrating theory and practice to ensure successful administration in higher education settings.

Role modeling is widely thought to be a principal vehicle for acquiring the virtues. Yet, little is known about role modeling as a process. This paper surveys the behavioral sciences for insights about how one person can find the actions of another person so inspirational that the person attempts to reproduce the behavior in question. In general, such inspiration occurs when an observer sees a model similar to herself, wrestling with a problem she is having, such that the model’s accomplishments (...) are seen as attainable. When the behavior modeled is moral, additional complications arise, not the least of which is the contemporary skepticism about anyone held up as a hero. The paper concludes with some suggestions about how organizations can facilitate the development of the virtues through role modeling. (shrink)

Abstract:Recent developments in personality research point to an alchemy of character composed of five elements: extroversion, agreeableness, conscientiousness, neuroticism, and openness to experience. This paper surveys this research for its implications to the study of the virtues in organizational ethics. After subjecting each of these five character traits to several tests as to what constitutes a virtue, the empirical evidence supports an organizational virtue of agreeableness and an organizational virtue of conscientiousness. Although the empirical evidence falls short, an argument is (...) mobilized on behalf of an additional organizational virtue of openness to experience. (shrink)

Humans are moral creatures. Among all life on Earth, we alone experience rich moral emotions, follow complex rules governing how we treat one another, and engage in moral dialogue. But how did human morality evolve? And can humans become morally evolved? -/- In A Better Ape, Victor Kumar and Richmond Campbell draw on the latest research in the biological and social sciences to explain the key role that morality has played in human evolution. They explore the moral traits that (...) humans share with chimpanzees; how a more complex moral mind enabled Homo sapiens to arise and out-compete other human species; and the place of morality alongside historic revolutions in technology and social organization. Throughout the book, Kumar and Campbell argue that morality co-evolved with intelligence and complex sociality. Morality prevents societal collapse and enables complex knowledge. -/- After unearthing the ancient origins of human morality, Kumar and Campbell use evolutionary theory to deliver profound insights about how to advance moral progress and resist moral regress, such as reducing animal suffering on industrial farms; capitalizing on the recent revolution in gay rights to foster a nascent revolution in transgender rights; opposing intersectional inequality that impacts women and people of color in lower socioeconomic classes; and addressing major problems of global inequality, especially impending crises of injustice caused by anthropogenic climate change. Understanding how we evolved--and how we continue to evolve--can help us become a better ape. (shrink)

Moral imagination is a process that involves a thorough consideration of the ethical elements of a decision. We sought to explore what might distinguish moral imagination from other ethical approaches within a complex business simulation. Using a three-component model of moral imagination, we sought to discover whether organization cultures with a salient ethics theme activate moral imagination. Finding an effect, we sought an answer to whether some individuals were more prone to being influenced in this way by ethical cultures. We (...) found that employees with strong moral identities are less influenced by such cultures than employees whose sense of self is not defined in moral terms. (shrink)

Many philosophers endorse the Transparency Thesis, the claim that by introspection one cannot become aware of one's experience. Recently, some authors have suggested that the Transparency Thesis is challenged by introspective states reached under mindfulness. We label this the Mindfulness Opacity Hypothesis. The present paper develops the hypothesis in important new ways. First, we motivate the hypothesis by drawing on recent clinical psychology and cognitive science of mindfulness. Secondly, we develop the hypothesis by describing the implied shift in experiential perspective, (...) the scope of introspectable qualities, and the level of skill. Thirdly, we defend the hypothesis against various philosophical arguments. We conclude that the Mindfulness Opacity Hypothesis is empirically and theoretically well motivated and supported. (shrink)

Social robotics attempts to build robots able to interact with humans and other robots. Philosophical and scientific research in social cognition can provide social robotics research with models of social cognition to implement those models in mechanic agents. The aim of this paper is twofold: firstly, I present and defend a framework in social cognition known as mindshaping. According to it, human beings are biologically predisposed to learn and teach cultural and rational norms and complex cultural patterns of behavior that (...) enhance social cognition. Secondly, I will highlight how this framework can open new research perspectives in the area of social robotics. (shrink)

The book outlines the contribution of passivity to the constitution of phenomena as diverse as temporal syntheses, perceptual associations, memory fulfillment and cross-cultural communication.

Abstract:Recent developments in personality research point to an alchemy of character composed of five elements: extroversion, agreeableness, conscientiousness, neuroticism, and openness to experience. This paper surveys this research for its implications to the study of the virtues in organizational ethics. After subjecting each of these five character traits to several tests as to what constitutes a virtue, the empirical evidence supports an organizational virtue of agreeableness and an organizational virtue of conscientiousness. Although the empirical evidence falls short, an argument is (...) mobilized on behalf of an additional organizational virtue of openness to experience. (shrink)

This article is an update of our previous article in this SGJ journal, titled: On Gödel's Incompleteness Theorem, Artificial Intelligence & Human Mind. We provide some commentary on the latest developments around AI, humanoid robotics, and future scenario. Basically, we argue that a more thoughtful approach to the future is "techno-realism.".

This paper attempts three things. It invites you to engage critically with me in the adjudication of a particular controversy. It attempts to argue for and exemplify important procedures which distinguish good and bad thinking in a critical mode. And it argues the case for the separate teaching of critical thinking (henceforth CT).

Excerpt from Les Sceptiques Grecs Enfin le doute lui-meme n'est pas le scepticisme. C'est du doute seulement qu'on pourrait dire qu'il est a peu pres contem porain de la pensee humaine; car, pour un esprit qui reflechit, la decouverte de la premiere erreur suffit a inspirer une certaine defiance de soi; et combien de temps a-t-il fallu a des esprits un peu attentifs pour s'apercevoir qu'ils s'etaient plus d'une fois trompee? About the Publisher Forgotten Books publishes hundreds of thousands of (...) rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Examines to what extent Heidegger accepted the Nazi philosophy, assesses his anti-Semitism, and looks at the links between philosophy and politics.

Western scholarship on religion and gender has devoted considerable attention to women’s entry into leadership roles across various religious traditions and denominations. However, very little is known about the dynamics of women’s religious authority and leadership in developing settings, especially in sub-Saharan Africa, a region of powerful and diverse religious expressions. This study employs a combination of uniquely rich and diverse data to examine women’s formal religious authority in a predominantly Christian setting in Mozambique. I first use survey data to (...) test hypotheses regarding the prevalence and patterns of women’s formal leadership across different denominational groups. I then support and extend the quantitative results with insights on pathways and consequences of women’s ascent to formal congregation authority drawn from qualitative data. The analysis illustrates how women’s religious authority both defies and reasserts the gendered constraints of the religious marketplace and the broader gender ideology in this developing context. (shrink)