The polarization of the individual and the community that underlies much of the debate between individualists and communitarians is made possible in part by the literal vanishingof civil society—the domain whose middling terms mediate the stark opposition of state and private sectors and offer women and men a space for activity that is both voluntary and public. Modern democratic ideology and the reality of our political practices sometimesseem to yield only a choice between elephantine and paternalistic government or a radically (...) solipsistic and nearly anarchic private market sector—overnment gargantuanism or private greed. Americans do not much like either one. President Clinton's callfor national service draws us out of our selfishness without kindling any affection for government. Private markets service our avarice without causing us to like ourselves. The question of how America's decentralized and multi-vocal public can secure a coherentvoice in debates over public policy under the conditions precipitated by so hollow and disjunctive a dichotomy is perhaps the most important issue facing both the political theory and social science of democracy and the practice of democratic politics in America today. Two recent stories out of Washington suggest just how grave the situation has become. Health-care reform failed in a paroxysm of mutual recrimination highlighted by the successful campaign of the private sector against a presidential program that seemed to be widely misunderstood. The public at large simply went missing in the debates. (shrink)

We often use the words "emotion" and "feeling" as very nearly convertible ... See The Basis of Criticism in the Arts (Cambridge, Mass.,), p. ...

recruits or the area of its influence, which has been attained by Modern Socialism, and at the same time been so little understood and so misunderstood, not only by the hostile and the indifferent, but by the friendly, and even by the great mass of its adherents themselves. This unfortunate and highly dangerous state of things is due partly to the fact that the human relationships which this movement – if anything so chaotic can be called a movement – aims (...) to transform, involve no special class or classes, but literally all mankind; partly to the fact that these relationships are infinitely more varied and complex in their nature than those with which any special reform has ever been called upon to deal; and partly to the fact that the great moulding forces of society, the channels of information and enlightenment, are well-nigh exclusively under the control of those whose immediate pecuniary interests are antagonistic to the bottom claim of Socialism that labor should be put in possession of its own. (shrink)

Miranda Fricker’s book Epistemic Injustice calls attention to an important sort of moral and intellectual wrongdoing, that of failing to give others their intellectual due. When we fail to recognize others’ knowledge, or undervalue their beliefs and judgments, we fail in two important respects. First, we miss out on the opportunity to improve and refine our own sets of beliefs and judgments. Second—and more relevant to the term “injustice”—we can deny people the intellectual respect they deserve. Along with describing the (...) wrong of epistemic injustice, Fricker proposes that epistemic justice is a virtue we “can, and should, aim for in practice”. But I argue that there are two major problems. First, it is not clear that it is reasonable to imagine there is any such stable disposition—that is, any such virtue—as the sort of justice she imagines. Second, even if there could be such a virtue, her theory of epistemic justice does not provide good guidance for avoiding epistemic injustice. While it could.. (shrink)

Business Ethics, the Environment & Responsibility, EarlyView.

Benjamin Barber is one of America's preeminent political theorists. He has been a significant voice in the continuing debate about the nature and role of democracy in the contemporary world. A Passion for Democracy collects twenty of his most important writings on American democracy. Together they refine his distinctive position in democratic theory. Barber's conception of "strong democracy" contrasts with traditional concepts of "liberal democracy," especially in its emphasis on citizen participation in central issues of public debate. These essays (...) critique the "thin representation" of liberal democracy and buttress the arguments presented in Barber's twelve books, most recently in his well-received Jihad vs. McWorld: How Globalism and Tribalism Are Re-shaping the World. In these pieces, Barber argues for participatory democracy without dependence on abstract metaphysical foundations, and he stresses the relationship among democracy and civil society, civic education, and culture. A Passion for Democracy is divided into four sections. In the first, "American Theory: Democracy, Liberalism, and Rights," Barber addresses issues of ongoing relevance to today's debates about the roots of participatory democracy, including individualism vs. community, the importance of consent, and the irrelevance of Marxism. Essays in the second section, "American Practice: Leadership, Citizenship, and Censorship" provide a "strong democracy" critique of American democratic practice. "Education for Democracy: Civic Education, Service, and Citizenship" applies Barber's theories to three related topics and includes his much-discussed essay "America Skips School." The final section, "Democracy and Technology: Endless Frontier or End of Democracy?" provides glimpses into a future that technology alone cannot secure for democracy. In his preface, Barber writes: "In these essays... I have been hard on my country. Like most ardent democrats, I want more for it than it has achieved, despite the fact that it has achieved more than most people have dared to want." This wide-ranging collection displays not only his passion for democracy, but also his unique perspective on issues of abiding importance for the democratic process. (shrink)

us, I go at once to the heart of the subject, taking my stand on these propositions: That the right to cooperate is as unquestionable as the right to compete; that the right to compete involves the right to refrain from competition; that co operation is often a method of competition, and that competition is always, in the larger view, a method of co operation; that each is a legitimate, orderly, non invasive exercise of the individual will under the social (...) law of equal liberty; and that any man or institution attempting to prohibit or restrict either, by legislative enactment or by any form of invasive force, is, in so far as such man or institution may fairly be judged by such attempt, an enemy of liberty, an enemy of progress, an enemy of society, and an enemy of the human race. (shrink)

Read Jus, 17 June 1887): The voluntary taxation proposal really means the dissolution of the State into its constituent atoms, and leaving them to recombine in some way or no way, just as it may happen. There would be nothing to prevent the existence of five or six "States" in England, and members of all these "States" might be living in the same house! The proposal is, it appears to me, the outcome of an idea in the minds of those (...) who propound it that the State is, or ought to be, founded on contract, just as a joint stock company is. ... The explanation of the whole matter, I believe, is that ... the State is a social organism, evolved as every other organism is evolved, and not requiring any more than other organisms to be based upon a contract ... (shrink)

The description for this book, The Conquest of Politics: Liberal Philosophy in Democratic Times, will be forthcoming.

Clarifies Wittgenstein's ideas about ethics and aesthetics and illustrates how those ideas apply to art history and criticism and to an understanding of the importance of art in people's lives.

Using a new dataset of environmental, social, and corporate governance company ratings for the European market, this article examines whether socially responsible stock selection adds or destroys value in terms of portfolio performance. From 2004 to 2012, we find the following: Negative screens excluding unrated stocks from a representative European stock universe allow investors to significantly outperform a passive investment in a diversified European stock benchmark portfolio. Additional negative screens based on environmental and social scores neither add nor destroy portfolio (...) value, when cut-off rates are not too high. In contrast, governance screens can significantly increase portfolio performance under similar conditions. Thus, investors in the European stock market can do well while doing good. Because of a loss of diversification, positive screens can cause portfolios to underperform the benchmark. This implies that investors should concentrate on eliminating the worst firms. Our results are robust along several dimensions, namely, choice of performance measure, time, test parametrisation, portfolio weighting scheme, approximation of the risk-free rate, and consideration of transaction costs. (shrink)

This paper discusses some formal properties of trivalent approaches to presupposition projection, and in particular of the middle Kleene system of Peters (1977) and Krahmer (1998). After exploring the relationship between trivalent truth-functional accounts and dynamic accounts in the tradition of Heim (1983), I show how the middle Kleene trivalent account can be formulated in a way which shows that it meets the explanatory challenge of Schlenker (2006, 2008a,b), and provide some results relating to the application of the middle Kleene (...) approach to generalised quantifiers. (shrink)

The papers collected in this book share a common motivation: All respond to certain kinds of injustice that unfairly and unreasonably prevent the insights and intellectual abilities of vulnerable and stigmatized groups from being given their due recognition. Most people are opposed to injustice in principle, and do not want to have mistaken views about others. But research in the social sciences reveals a disturbing truth: Even people who intend to be fair-minded and unprejudiced are influenced by unconscious biases and (...) stereotypes, as well as social structures and institutions that lead to unjust judgments. We may sincerely want to be epistemically just, but we frequently fail, and simply thinking harder about it will not fix the problem. -/- This volume collects 17 new essays that draw from cutting-edge social science research, to suggest how we can better manage our own unjust reactions, as well as resist patterns of epistemic injustice that we may face. The volume concludes with an afterward by Miranda Fricker, reflecting on these new lines of research and potential future directions to explore. (shrink)

While psychopathy research has been growing for decades, a relatively new area of research is corporate psychopathy. Corporate psychopaths are simply psychopaths working in organizational settings. They may be attracted to the financial, power, and status gains available in senior positions and can cause considerable damage within these roles from a manipulative interpersonal style to large-scale fraud. Based upon prior studies, we analyze psychopathy research pertaining to 23 moral emotions classified according to functional quality and target. Based upon our review, (...) we suggest that psychopaths are high in moral emotions associated with other-directed negative signals, low in self-directed negative signals, and low in other-directed positive signals. We found no empirical articles related to self-directed positive signals. This understanding of the specific moral emotion deficits of corporate psychopaths provides greater theoretical understanding and practical implications of knowing which individuals not to promote, though more research is needed on moral emotions that are faked for manipulative reasons. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:God’s Knowledge of the World: Medieval Theories of Divine Ideas from Bonaventure to Ockham by Carl A. VaterBenjamin R. DeSpainVATER, Carl A. God’s Knowledge of the World: Medieval Theories of Divine Ideas from Bonaventure to Ockham. Washington, D.C.: The Catholic University of America Press, 2022. xi + 294 pp. Cloth, $75.00Carl Vater skillfully blends historical and constructive concerns in his study of medieval theories of the divine ideas. (...) The book, first, makes a significant contribution to the body of scholarly resources on medieval philosophy by systematically mapping out the complex intellectual history of the divine ideas between the years 1250 and 1325. Throughout the work Vater displays a staggering command of the relevant literature, figures, and ideas from this period of philosophical development. Second, he provides a robust defense and promotion of John Duns Scotus’s theory of the divine ideas, which he regularly insists is the best theory. Through careful analysis of the often subtle differences in medieval articulations of the divine ideas to answer the questions of how God knows and produces creatures, Vater makes the case that Scotus avoided certain pitfalls in earlier theories that rely on a flawed understanding of relations influenced, principally, by Avicenna’s notion of essence.The book itself is divided into five parts with each systematically detailing a particular theory, beginning with the “imitability theory” represented by Thomas Aquinas, Henry of Ghent, and Bonaventure—the one figure, in Vater’s narrative, capable of escaping Scotus’s subsequent critiques. According to Vater, the imitability theory is defined by several notable characteristics, including that the divine ideas are “secondary objects of the divine intellect when it knows the divine essence,” that they perform both cognitive and causal roles, that they are relations, and that there are many of them. The “infinite intellect theory” critiques the imitability theory for depending on a notion of relations that is mistaken for supposing that relations can be known before the terms of the relation are themselves known. In this section, Vater examines the works of Peter John Olivi and his student Petrus de Trabibus. The third part considers what Vater calls the “objectum cognitum theory” developed by James of Viterbo. Here, according to Vater, we encounter the first signs, following Olivi and de Trabibus’s critique of the imitability theory, of the shift away from identifying the divine ideas with relations to defining them as creatures themselves. This shift culminates in the “creatura intellecta theory” introduced by Richard of Mediavilla, but it is not properly developed until Scotus, who concludes that “God knows relations because he knows possible creatures.” The section ends with an analysis of Scotus’s influence on the theories of early Thomists and Scotists, including John of Paris, Thomas of Sutton, and Henry of Harclary. In the fifth part, Vater turns to the “nominalist theory” of Peter Auriol and [End Page 373] William of Ockham. Although both Auriol and Ockham offer accounts of the divine ideas, these are, as Vater says, little more than nods to the Augustinian tradition that ultimately amount to a rejection of the divine ideas.Vater’s approach to these medieval theories has many strengths. By not only classifying the prominent theories during this period but also systematically organizing his interpretation of each respective author, he is able to create a comparative framework for assessing the central issues at play in the divine ideas, such as their status, definition, cognitive and causal roles, plurality and unity, exemplarity, and the question of nonexistent possibles, and he traces variations in each area to identify where change, development, and critique are actually occurring within this seventy-five years of intellectual history. He also is attentive to figures often overlooked in larger narrations of medieval philosophy, and he locates their contributions to the varied development of the divine ideas. More importantly, however, Vater is able to maintain coherence in his evaluation of these complex, intertwining layers of medieval philosophical reflection by constantly returning to the overarching theme of relations in the movement from identifying the divine ideas with relations to approaching them as creatures themselves. Vater is correct when he notes that the divine ideas form a... (shrink)

The concept of Health in All Policies aims to improve the health outcomes associated with policies in an attempt to mitigate health disparities and provide optimal environments for healthier living. This multidisciplinary framework seeks to improve health through effective assessment and reformation of policy for organizations of any level and stature. The importance of integrating health in policy assessment and decision making is a key concept in the growing field of Health Impact Assessment.The World Health Organization defines Health Impact Assessment (...) as “a combination of procedures, methods, and tools by which a policy, program, or project may be judged as to its potential effects on the health of a population, and the distribution of those effects within the population.” HIA provides a mechanism for collaboration between various sectors and disciplines bridging the gap between research, policymaking, and implementation of policies, programs, and projects affecting health outcomes. In the United States, while some HIA efforts have focused on proposed public policies, HIA has been used primarily to analyze the health effects of proposed development projects and plans related to community design and transportation. (shrink)

The concept of Health in All Policies aims to improve the health outcomes associated with policies in an attempt to mitigate health disparities and provide optimal environments for healthier living. This multidisciplinary framework seeks to improve health through effective assessment and reformation of policy for organizations of any level and stature. The importance of integrating health in policy assessment and decision making is a key concept in the growing field of Health Impact Assessment.The World Health Organization defines Health Impact Assessment (...) as “a combination of procedures, methods, and tools by which a policy, program, or project may be judged as to its potential effects on the health of a population, and the distribution of those effects within the population.” HIA provides a mechanism for collaboration between various sectors and disciplines bridging the gap between research, policymaking, and implementation of policies, programs, and projects affecting health outcomes. In the United States, while some HIA efforts have focused on proposed public policies, HIA has been used primarily to analyze the health effects of proposed development projects and plans related to community design and transportation. (shrink)

The Department of Fisheries and Wildlife Sciences (FWS) graduate program at Virginia Tech held a student-led, discussion-based, 9-week seminar in the philosophy of science during the fall 1999 semester. This seminar presented the sociologist of science with the opportunity to investigate questions such as, How does a contemporary scientific discipline use the philosophy of science? What do scientists hope to gain from an understanding of demarcation issues? And how do they perceive themselves as a science? Issues of demarcation between science (...) and pseudo-science are prevalent in FWS. The role of public funding is at the forefront of the department’s concerns, as governmental agencies are responsible, to a dominant degree, for funding research that the public assumes will benefit them. Thus, the concerns of the department are of utility, or the perception thereof. An investigation of the sort proposed here is practical yet restrictive. The topics are preselected and noncomprehensive because the seminar organizers in FWS chose select readings pertinent to their discipline. Discussions revolved around such topics as the definition of science, methodology, credibility, specialization within FWS, the value (or lack thereof) of theory in FWS, the manager-scientist distinction, and the use of models. The intent of this article is to provide a brief ethnographic view of the seminar. It will review some of the seminar topics and relate them to the broader issue of scientific self-definition and the concept of science as a social mechanism. It is not an evaluative article about FWS but a descriptive article about how a scientific discipline regards itself. (shrink)

This article discusses popular and academic debates that turned on the merit of either science or the humanities. The author uses four cases to provide this history: the Huxley-Arnold debate of the 1880s, the science education reformation (and neglect-of-science) debates in Britain in the 1920s, the two-culture debate of the 1960s, and the science wars of recent years. Each of those debates (on one side, at least) sought to establish the supremacy of science for society’s welfare, and the first three (...) (on both sides) necessarily excised interdisciplinary approaches from their proposed solutions. More recently, the science wars have drawn comparison to the two-culture debate, even though this recent skirmish cannot be distinguished from a concern over the effects of interdisciplinary scholarship. The purpose of this article is to trace the relationship of the debates and comment on their role for the future of STS. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy and Literature 27.1 (2003) 188-195 [Access article in PDF] Wittgenstein and Poetic Language B. R. Tilghman ACCORDING TO RICHARD KUHNS there are certain important parallels between symbolist poetic theory, especially that of Paul Valéry, and Wittgenstein's picture of language developed in the Tractatus Logico-Philosophicus. 1 It strikes me that these parallels are strained and certainly unhelpful in illuminating either what Valéry says about poetry or his poetic practice. (...) In fact, I find certain things in Valéry that are closer in spirit to Wittgenstein's view of language in the Philosophical Investigations. 2 My concern here is not to criticize Kuhns's thesis nor to provide a systematic exposition of Valéry's thoughts about poetry so much as it is to use some of what they say as stepping stones to show the relevance of Wittgenstein's work for understanding at least some of what goes on in poetry.Kuhn says that "Linguistic forms fascinated both Valéry and Wittgenstein, and the possibility that language might achieve necessity in that it produced sentences held together by bonds of absolute security and irrevocability operates in the logical forms of the Tractatus as it does in Valéry's art. A poem, Valéry believed, must be wrought with such necessity of part to part, such fastness of interior design, that the reader be compelled by his reading to recognize all the implications of the sentences." 3 I set aside trying to make sense of the idea of language achieving necessity and assume that the analogue of the "bonds of absolute security and irrevocability" in the Tractatus is that a perspicuous [End Page 188] symbolism should immediately make clear all the logical implications of any proposition. The analogy between whatever it is that counts as poetic implications and logical implication, however, seems impossibly lame. The word "implication" applied to the sentences of poetry is not a technical term as is the word when used in logic and its meaning may not be altogether clear. Nevertheless, some of what it may mean can be brought out, I believe, in terms of examples. Consider T. S. Eliot's line that "April is the cruelest month, breeding lilacs out of the dead land...," the full sense—implications—of the words are not realized until they are seen in the context of the rest of the poem where we can understand them as making a point about the constrained and empty lives of the dwellers in the waste land. The description of the spring as cruel will help to serve as the poem develops to reveal to us the resistance of people to open themselves to human emotion and reaction. There are too many differences between this kind of thing and logical implication to make the analogy helpful.At one point Valéry says that "A poem is really a kind of machine for producing the poetic state of mind by means of words." 4 To that statement Kuhns comments that "Valéry's idea that a poem is a machine for producing poetic states is analogous to Wittgenstein's idea that logic is a machine for making sense, that there exists a structure which is the structure of possible meanings." 5 Valéry apparently wanted a poetry in which there is something akin to a necessary connection between the images and tropes within a poem so that there is only one way to read it. Although it is by no means clear what success in such an enterprise would be, some sense can be made of the idea of a poem as a structure of meanings held together by a kind of necessity. I shall try to make this clear. A poem invites us to move in various directions as the force of some figure of speech comes home to us or various associations dawn on us. In music a certain chord progression seems to demand a resolution into the tonic as its completion. This could be described as a kind of necessity, but, of course, not a logical one. Given our... (shrink)

Altakkadisches Elementarbuch. By Francis Breyer. SILO, vol. 3. Wiesbaden: Harrassowitz Verlag, 2014. Pp. xiv + 263, illus. €28.