In order to lay the ground for the construction of a philosophy of culture the origin, meaning and some of the implications of the word „culture” are examined and discussed in light of a working definition of the anthropological concept of culture taken from C. Dawson. In Section II another concept of culture is examined, based on the idea of culture as human perfection. Then in Section III the concept of cultural levels is introduced, that is, the differing levels at (...) which the central concept of a culture can be understood or embodied. (shrink)

In order to lay the ground for the construction of a philosophy of culture the origin, meaning and some of the implications of the word „culture” are examined and discussed in light of a working definition of the anthropological concept of culture taken from C. Dawson. In Section II another concept of culture is examined, based on the idea of culture as human perfection. Then in Section III the concept of cultural levels is introduced, that is, the differing levels at (...) which the central concept of a culture can be understood or embodied. (shrink)

Using Tõnu Viik's statement of the relationship between philosophy and culture as a framework, after discussing both nature and world, I investigate how culture affects the ways human beings live in nature and the world, then the implications of living in culture for philosophy and human knowledge, and finally the philosophy of culture, what it is or might be and its place as a focal point for a philosophical understanding of human life and activity.

Gordon P. Barnes has recently argued that presence by power is inadequate as an explanation of the way elements are present in complex bodies, and that it would be better to explain the elements’ presence by claiming that simpler substances—carbon atoms, for example—are actually and substantially present in living things. In order to address his arguments, this paper begins by briefly presenting St. Thomas’s understanding of presence by power, and then argues that Barnes’s proposal—that there is a multiplicity of (...) substantial forms in one matter—is unsatisfactory. First, the paper explains why the scientific facts do not require a plurality of substantial forms. Second, it shows how Barnes’s theory does not adequately explain living things. Third, it argues against Barnes’s claim that St. Thomas’s explanation is insufficient because it denies "the universal causality of nature.". (shrink)

Few moral questions have greater bearing on the conduct of our everyday lives than questions about the morality of lying. These questions are also important for ethical theory. An important test of any theory of right and wrong is whether it gives an adequate account of the morality of lying. Conceptual questions about the nature of lying are prior to questions about the moral status of lying. Any theory about the moral status of lying presupposes an account of what lying (...) is. (shrink)

Codes of ethics exist in many, if not the majority, of all large U.S. companies today. But how the impact of these written codes affect managerial attitudes and behavior is still not clearly documented or explained. This study takes a step in that direction by proposing that attention should shift from the codes themselves as the sources of ethical behavior to the persons whose behavior is the focus of these codes. In particular, this study investigates the role of code familiarity (...) as a factor impacting the influence of an ethics code on manager behavior. Data collected from 286 executives from companies in the direct selling industry are used to test hypotheses (1) that the perceived usefulness of ethics codes is positively related to the degree of familiarity with the code, and (2) that ethical climate as assessed by managers is positively related to the code''s perceived usefulness. Both hypotheses are supported, and their implications and further research directions are discussed. (shrink)

This paper describes a theory of accuracy or approximate truth and applies it to problems in the realist interpretation of scientific theories. It argues not only that realism requires approximate truth, but that an adequate theory of approximation also presupposes some elements of a realist interpretation of theories. The paper distinguishes approximate truth from vagueness, probability and verisimilitude, and applies it to problems of confirmation and deduction from inaccurate premises. Basic results are cited, but details appear elsewhere. Objections are surveyed, (...) including arguments by Miller, Laymon, and Laudan. Comparison is made with Niiniluoto's theory of verisimilitude, and the utility of his theory for realism assessed. (shrink)

I argue it is inconsistent to believe that overconsumption is wrong or bad yet believe that having children is morally permissible, insofar as they produce comparable environmental impacts, are voluntary choices, and arise from similar desires. This presents a dilemma for "mainstream environmentalists": they do not want to abandon either of those fundamental beliefs, yet must give up one of them. I present an analogical argument supporting that conclusion. After examining four attempts to undermine the analogy, I conclude that none (...) of them successfully locates a significant, relevant difference between procreation and eco-gluttony (roughly, consumption exceeding that of the average American). Thus, in order to be consistent, one must be in favour of both or opposed to both. Mainstream environmentalism, then, is not an option, and should be replaced by radical environmentalism, the view that both overconsumption and (in most cases) having children are morally problematic in an overcrowded world. (shrink)