A literal translation, allowing the simplicity and vigor of the Greek diction to shine through.

Widely adopted for classroom use, this book offers translations of four major works of ancient Greek literature which treat the life and thought of Socrates, focusing particularly on his trial and defense (the platonic dialogues Euthyphro,...

Research Articles Thomas G. West, Social Philosophy and Policy, FirstView Article.

It is widely believed that there is more freedom of speech in America today than there was at the time of the founding. Indeed, this view is shared by liberal commentators, as one would expect, as well as by leading conservatives, which is more surprising. “The body of law presently defining First Amendment liberties,” writes liberal law professor Archibald Cox, grew out of a “continual expansion of individual freedom of expression.” Conservative constitutional scholar Walter Berns agrees: “Legally we enjoy a (...) greater liberty [of speech] than ever before in our history.” This shared assessment is correct—from the point of view of the political theory of today's liberalism—but it is incorrect from the point of view of the political theory of the American founding. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 20 (2000) 247-248 [Access article in PDF] Christ and Buddha: Weaving a Path for the New Millennium Thomas G. Hand, S.J.Mercy Center, Burlingame, CAThis dialogue conference/retreat was held at Mercy Center, Burlingame, CA, August 10-15, 1999. Well over the stated limit of 150 people joined a faculty of ten in presentations, discussions, sharing, meditation, and rituals. The conference was born primarily out of the personal and (...) social need for dialogue felt by Sandi Peters, who joined the program staff of Mercy Center after three years spent at Insight Meditation East, Barre, Massachusetts.Besides Peters as presider, the faculty members were: representing the Buddhist side--Nigel Edmonds (Mahayana and Christianity), Chris Phillips (Theravada), Ven. Thubten Chodron (Vajrayana), Rev. Heng Sure (Chinese Mahayana), and Patrick Thornton (Theravada and Christianity); representing the Christian side--Thomas G. Hand, S. J. (Catholic), Kevin Hunt, OCSO (Cistercian monk), Roshi Jinne Richardson (Zen and Christianity), and Rev. Shari Young (Episcopal and Zen).In a well-received keynote talk, Thomas Hand offered as the basis for the whole dialogue "The Primacy of Experience" in both traditions. The major themes were: (1st day) "The Challenges of Buddhist-Christian Dialogue," (2nd day) "The Language and Symbols of the Traditions," (4th day) "Weaving a Path for the New Millennium" as a joint venture of the two traditions together. On the third day, participants engaged in "Practice--East and West," including presentations geared toward practice both then and there and in the future.One marked difference between this conference and those that Mercy Center put on from 1985 to 1988 was the quality of the participants. In the earlier conferences, many were seekers and intellectual questioners. This year, besides such qualities, the participants were sincere practitioners. In fact, a great many were practicing in both traditions. They often classified themselves as Buddhist Christians or as Christian-root Buddhists. The greater depth of dialogue that has developed in less than fifteen years was clearly apparent. What is more, the sharing and insights of both Buddhist and Christian presenters seemed to have become increasingly relaxed, articulate, and vital. Their presentations were met with much deeper understanding and enthusiasm by all the participants. [End Page 247]Besides the presentations, participants deeply appreciated the chi kong and tai chi sessions, the daily meditation together, the day of practice, the tea ceremony, and the closing ritual. In a word, the conference was holistic dialogue.Those of dual practice were especially happy to find that they are not alone, that many are coming together to weave a new Path for the new millennium.Tapes are available. Contact Sandi Peters at (650) 340-7486.... (shrink)

Niche construction refers to the activities of organisms that bring about changes in their environments, many of which are evolutionarily and ecologically consequential. Advocates of niche construction theory (NCT) believe that standard evolutionary theory fails to recognize the full importance of niche construction, and consequently propose a novel view of evolution, in which niche construction and its legacy over time (ecological inheritance) are described as evolutionary processes, equivalent in importance to natural selection. Here, we subject NCT to critical evaluation, in (...) the form of a collaboration between one prominent advocate of NCT, and a team of skeptics. We discuss whether niche construction is an evolutionary process, whether NCT obscures or clarifies how natural selection leads to organismal adaptation, and whether niche construction and natural selection are of equivalent explanatory importance. We also consider whether the literature that promotes NCT overstates the significance of niche construction, whether it is internally coherent, and whether it accurately portrays standard evolutionary theory. Our disagreements reflect a wider dispute within evolutionary theory over whether the neo-Darwinian synthesis is in need of reformulation, as well as different usages of some key terms (e.g., evolutionary process). (shrink)

Volume 2 covers one of the richest eras for the philosophical study of religion. Covering the period from the 6th century to the Renaissance, this volume shows how Christian, Islamic and Jewish thinkers explicated and defended their religious faith in light of the philosophical traditions they inherited from the ancient Greeks and Romans. The enterprise of 'faith seeking understanding', as it was dubbed by the medievals themselves, emerges as a vibrant encounter between - and a complex synthesis of - the (...) Platonic, Aristotelian and Hellenistic traditions of antiquity on the one hand, and the scholastic and monastic religious schools of the medieval West, on the other. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Thomas Merton’s Bangkok Lecture of December 1968Archbishop Rembert G. Weakland, OSBPreparations for the Meeting and its PurposeAfter being elected abbot primate of the Benedictine Confederation in September 1967, I was encouraged by discovering that the Benedictines and the two branches of the Cistercians (those of the Common Observance and those of the Strict Observance, or Trappists) worked together on missionary issues through an office in Paris called Aide (...) à l’Implantation Monastique (AIM).1 After World War II many new monastic foundations were made in the developing countries of Africa, Asia, and South America, commonly referred to as the Third World. These fledgling monasteries needed special care that frequently could not be provided by their founding monasteries in Europe or the United States. AIM sought to fill that gap. There existed an unwritten agreement among the three superiors of the two branches of the Cistercians and the abbot primate that the historical differences in the West among those following the Rule of Saint Benedict would not be emphasized in the new areas of expansion.One of the purposes for establishing AIM was to plan and organize meetings of monks and nuns in those vast areas of the world.2 Thus, AIM and its staff acted as the prime instrument for pulling together all the threads that went into the meeting in Bangkok in December 1968. They ultimately were responsible for selecting inculturation as the main theme to be treated.At that time, I noticed that this theme was frequently being discussed among us Superiors General in Rome, especially among those religious congregations with newer foundations in the developing countries of Asia, Africa, and South America.3 Many came to realize that this theme was important, not only for newer houses, but also for older ones in the Third World, as they too were rethinking how they engaged the cultures in which they had been implanted. We superiors devoted many meetings to this theme, bringing in experts in theology and anthropology to reflect with us on current thinking and to animate our discussions. Because of the positive treatment at Vatican Council II of the other great religions of the world, this theme was “in the air” at that time. In the Far East the question of inculturation for Catholic missionaries was not a new one in itself, as Christians had been posing it since the time of the first missionary efforts in China and Japan centuries before. For monks, however, it was being asked for the first time and with some urgency. Monasticism [End Page 91] posed questions of adaptation and accommodation in cultures already possessing deeply rooted manifestations of a similar way of life that went under the same label. Thus, since there was already a concept of monasticism and the existence of monks in Asian cultures, the Bangkok meeting was an occasion for reexamining the question of inculturation.At that same time there was a heightened sensitivity to any sign of a residual colonialism in many parts of the Third World. When Western groups made no attempt at inculturation, it was interpreted as old European cultural colonialism, or, as some were beginning to say, new American economic imperialism.When some Benedictine and Cistercian superiors in Asia suggested inculturation as the theme for this meeting, they added the suggestion that superiors of the founding monasteries in Europe and the United States should attend the meeting and interact with the superiors of the local houses. These superiors felt it was important for the founding superiors to gain a better understanding of the issues involved in cultural adaptation and that they be willing to give to the local superiors a broader berth for future developments. For this to occur, the presence of experts at the meeting was also imperative. It was then that Merton’s name was suggested. It was rightly felt that he was well informed about both Eastern and Western forms of monasticism and would be a font of insights and a ready guide for the discussions. In addition, his views—everyone agreed—would be well accepted by the Western superiors. Since the two languages of the meeting were to be French and English, Merton could also... (shrink)

Gandhi's case against the West looks... infinitely stronger than it looked, to us Westerners, thirty years ago.G. D. H. cole.

All intellectual histories of the Middle Ages note that Greek and Arabic science, medicine, commentary and philosophy had an enormous influence upon the great intellectual achievements of the later Middle Ages in the Latin West. Yet, these same histories also tend to cast the condemnations of 1277 as a watershed moment when the Christian West rejected the science and philosophy of pagans and infidels, and especially the synthesis of the two, the commentaries on Aristotle’s works by Averroes. Recognizing (...) the oddness of this narrative, one of simultaneous absorption and rejection, historians have been happy to divide the philosophers and theologians into progressives and conservatives. However, such a division seems only to compound the oddness of their original narrative, superimposing a political language popular in the 1960’s and 70’s onto the late thirteenth century. The division leaves in one corner the progressives like Siger, Thomas and Albert, who were open to the new sciences and in another corner, the conservatives, like Henry of Ghent and Robert Kilwardby, who sought to protect the old, traditional ways of thinking in 1277 by a codification of an orthodoxy. Unfortunately, this attempt to salvage the master narrative of simultaneous absorption and rejection fails to capture the intellectual positions and alliances at the time of the condemnations and their significance for later developments in the thinking of the Latin West. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Disputing the Unity of the World: The Importance of Res and the Influence of Averroes in Giles of Rome’s Critique of Thomas Aquinas concerning the Unity of the WorldG. J. Mcaleer1. introductiongiles of rome (1243–1316) earned, after a decidedly difficult start, the most complete honors open to an academic religious in the Middle Ages. Joining the Hermits of St. Augustine at age 14, he became the first regent (...) master of his order at the University of Paris (1285–1291); his works were made compulsory in the education of students entering the Hermits in 1287; finally, in 1292 he became the general of the order itself.1 Giles is significant, as Mandonnet puts it, because he “est incontestablement au premier rang des théologiens de la fin du XIIIe siècle.”2 But this is not all. Giles is also important to the period because his writings were censured by the same commission that composed the famous Parisian condemnation of 1277. As a result of this [End Page 29] censure, Giles had to leave Paris, returning only in 1285.3 Perhaps of even greater significance is the fact that his teacher was Thomas Aquinas: Giles studied with Thomas at Paris during the years 1269–1272.4 It has been acknowledged for a long time now that Giles did not slavishly follow his teacher but wrought his own subtle and wide-ranging philosophical synthesis out of the various grand traditions of medieval thought.5 As the critical editions of Giles’s works appear (an enormous task currently moving forward under the guidance of F. Del Punta and G. Fioravanti) it will become clearer on how many issues Giles saw fit to criticize the positions of Thomas. It is one of these issues, Giles’s dispute with Thomas over the unity of the matter of the universe, that I wish to elaborate and analyze in this essay.6The thirteenth century is surely one of the greatest for philosophical innovation. Thinkers of the stature of Albert the Great, Bonaventure, Thomas Aquinas, Henry of Ghent, and Giles of Rome engaged great metaphysical themes ranging from the unity of being and creation to the composition of material substances. These speculations were prompted by their efforts to systematize the vast theological heritage of Christian thought and their encounter with the rich and varied traditions of Greek, Islamic, and Jewish thought newly entering the Latin West in translation. Questions involving matter were especially common amongst these speculations, carrying special significance in that they redounded upon conceptions of human nature and thus upon the Incarnation and Resurrection. Moreover, disputes about matter demanded arduous thought on the interrelations of the fundamental metaphysical notions of the period: act and potency; substance and accident; generation and corruption; essence and existence; principle and thing; and so on. The productivity of these thinkers, and the range and complexity of the [End Page 30] questions they treated, was stunning, and ultimately led to a massive condemnation of 219 philosophical and theological propositions at the University of Paris in 1277. The Bishop of Paris, Stephen Tempier, with the aid of a theological commission that included Henry of Ghent, hoped to efface certain errors contained in these speculations. A large number of the condemned propositions were associated with Siger of Brabant and other so-called “Radical Aristotelians.” However, theses found in the works of Aquinas were included, and, as already mentioned, Tempier soon turned his attention to Giles of Rome.7A dominant issue throughout the condemnations and the works of the period, especially in questions concerning matter, is that of unicity and plurality. This is true of perhaps the two most famous debates: whether human nature is a composition of one or many forms and whether the intellect is one for all human persons. The latter is probably the most studied of all the disputes of that time and the controversy most often associated with Averroes. The question of whether there is one matter in the universe or two is very much connected with the plurality of forms debate. Regarding this debate, thinkers wanted to know not only the number of forms in material composites but also what material... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Books ReceivedThe Ambitions of Curiosity: Understanding the World in Ancient Greece and China. By G.E.R. Lloyd. Cambridge: Cambridge University Press, 2002. Pp. xvi + 175. Price not given.The Art of the Han Essay: Wang Fu's Ch'ien-Fu Lun. By Anne Behnke Kinney. Tempe: Center for Asian Studies, Arizona State University, 1990. Pp. xi + 154. Paper $10.00.The Autobiography of Jamgön Kongtrul: A Gem of Many Colors. By Jamgön Kongtrul Lodrön (...) Thayé and translated by Richard Barron (Chökyi Nyima). Ithaca, New York: Snow Lion Publications, 2003. Pp. xxii + 549. Price not given.Awesome Nightfall: The Life, Times, and Poetry of Saigyō. By William R. LaFleur. Boston: Wisdom Publications, 2003. Pp. xiii + 173. Paper $14.95.Becoming the Compassion Buddha: Tantric Mahamudra for Everyday Life. By Lama Thubten Yeshe, edited by Robina Courtin, and foreword by Geshe Lhundub Sopa. Boston: Wisdom Publications, 2003. Pp. xi + 194. Paper $14.95.Between Two Worlds East and West: An Autobiography. By J. N. Mohanty. New Delhi: Oxford University Press, 2002. Pp. ix + 134. Hardcover RS 525.00.The Chinese Face of Jesus Christ. Edited by Roman Malek, S.V.D. Sankt Augustin, Germany: Institut Monumenta Serica and China-Zentrum; and Nettetal, Germany: Steyler Verlag, 2002. Pp. 391. EUR 40.00.Chinese Medicine in Contemporary China: Plurality and Synthesis. By Volker Scheid. Durham and London: Duke University Press, 2002. Pp. xiv + 407. Hardcover $69.95. Paper $23.95.Confucian Feminist: Memoirs of Zeng Baosun (1893-1978). Translated and adapted by Thomas L. Kennedy. Philadelphia: American Philosophical Society, 2002. Pp. xxi + 170. Price not given.Consciousness Studies: Cross-Cultural Perspectives. By K. Ramakrishna Rao. Jefferson (North Carolina) and London: McFarland and Company, 2002. Pp. 367. Hardcover $65.00.Constituting Communities: Theravāda Buddhism and the Religious Cultures of South and Southeast Asia. Edited by John Clifford Holt, Jacob N. Kinnard, and Jonathan S. Walters. Albany: State University of New York Press, 2003. Pp. viii + 224. Hardcover $65.50. Paper $21.95.Developments in Indian Philosophy from Eighteenth Century Onwards: Classical and Western. By Daya Krishna. Volume X Part 1 of History of Science, Philosophy and Culture in Indian Civilization, edited by D. P. Chattopadhyaya. New [End Page 110] Delhi: Centre for Studies in Civilizations, 2001. Pp. xxiii + 417. Hardcover RS 1200.East and West: Identità e dialogo interculturale. By Giangiorgio Pasqualotto. Venezia: Marsilo Editori, 2003. Pp. 210. EUR 16.00.Effortless Action: Wu-wei as Conceptual Metaphor and Spiritual Ideal in Early China. By Edward Slingerland. New York: Oxford University Press, 2003. Pp. xii + 352. Price not given.Encountering Kā lī: In the Margins, at the Center, in the West. Edited by Rachel Fell McDermott and Jeffrey J. Kripal. Berkeley and Los Angeles: University of California Press, 2003. Pp. xviii + 321. Hardcover $55.00, £37.95. Paper $21.95, £15.95.Encyclopedia of Chinese Philosophy. Edited by Antonio S. Cua. New York and London: Routledge, 2003. Pp. xx + 1020. Hardcover $150.00.Essays on Indian Philosophy. By J. N. Mohanty and edited by Purushottama Bilimoria. New Delhi: Oxford University Press, 2002. Pp. xxxvii + 347. Paper RS 525.00.Faith, Humor, and Paradox. By Ignacio L. Götz. Westport, Connecticut: Praeger Publishers, 2002. Pp. 136. Hardcover $61.95.Four Illusions: Candrakīrti's Advice for Travelers on the Bodhisattva Path. Translated by Karen C. Lang. New York: Oxford University Press, 2003. Pp. xv + 240. Price not given.The Great Awakening: A Buddhist Social Theory. By David R. Loy. Boston: Wisdom Publications, 2003. Pp. 223. Paper $16.95.The Hidden History of The Tibetan Book of the Dead. By Bryan J. Cuevas. New York: Oxford University Press, 2003. Pp. xi + 328. Price not given.Huang Di nei jing su wen: Nature, Knowledge, Imagery in an Ancient Chinese Medical Text. By Paul U. Unschuld. Berkeley and Los Angeles: University of California Press, 2003. Pp. xii + 520. Hardcover $75.00, £52.00.In Dewey's Wake: Unfinished Work of Pragmatic Reconstruction. Edited by William J. Gavin. Albany: State University of New York Press, 2003. Pp. vi + 249. Hardcover $71.50. Paper $23.95.Knowledge and Freedom in Indian Philosophy. By Tara Chatterjea. Lanham, Maryland: Lexington Books, 2002. Pp. xvi + 159. Hardcover... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:The Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian MonasticsDavid G. HackettThe Gethsemani Encounter: A Dialogue on the Spiritual Life by Buddhist and Christian Monastics. Edited by Donald W. Mitchell and James Wiseman, O.S.B. New York: Continuum, 1997. 306 pp.Ever since the landmark meeting of Thomas Merton and the Dalai Lama in 1968, the Christian and Buddhist contemplative communities have been building toward the (...) kind of deeply spiritual encounter that is so ably narrated in this book. For five days in July of 1996, a pantheon of advanced spiritual practitioners, led by the Dalai Lama, met at Thomas Merton’s monastery in Kentucky to dialogue on the spiritual life. The resulting exchanges provided not only mutual aid on the spiritual journey but were themselves a spiritual path. In recounting this meeting, The Gethsemani Encounter marks a watershed in the spiritual dialogue between Christianity and Buddhism. [End Page 232]A history of interfaith contacts and the deeply spiritual character of intermonastic dialogue prepared the way for the success of this historic encounter. In 1978, ten years after the death of Thomas Merton, two dialogue commissions were created: the “Monastic Interreligious Dialogue” (MID) in North America, and the “Dialogue Inter-Monastic” (DIM) in Europe. These commissions fostered a rapid expansion in the number of nuns and monks engaged in interfaith dialogue. Christian monastics spent time living in Tibetan and Zen monasteries in the East, and Buddhist nuns and monks were guests of Christian monasteries in the West. These encounters gradually evolved into a profound discussion of the spiritual life in all its nuances and its implications for humankind.The inspiration for the Gethsemani Encounter came from the Dalai Lama. At the Parliament of the World’s Religions in 1993, during a morning session on “Emptiness and Kenosis,” the Tibetan leader suggested that the conversation continue in a monastic setting. His idea was to gather a small group of mature Buddhist and Christian monastics who are teachers of spirituality. They would dialogue about the practice of spirituality and its value for the world in a setting where they could also live, meditate, and celebrate together.A variety of Buddhists reflecting the diversity of contemporary Buddhist practices were invited to Gethsemani. These included Theravadin, Zen, and Tibetan monks from Asia and lay leaders from the emerging American Buddhist communities. Efforts were made to include women’s voices from each tradition. Most of the Buddhists who came to Gethsemani were living in Buddhist communities in the United States. The hope was that this meeting would catalyze future local encounters between Buddhist and Christian spiritual communities.The Christian monastics were primarily drawn from Benedictine and Trappist MID board members or advisors from Europe, North America, Asia, and Australia. Invited as well were the abbot general of the Trappist Order, the head of the Vatican’s Pontifical Council for Interreligious Dialogue, and Bishop Joseph Gerry, O.S.B., to represent the National Conference of Catholic Bishops. The MID advisors also included some priests and lay practitioners—Catholic and Protestant—with experience in Buddhist dialogue. In the end, twenty-five Christian and twenty-five Buddhist spiritual leaders were invited to the Gethsemani Encounter by MID and the Dalai Lama.Reading through the talks and dialogues that compose this book provides an opportunity to enter into the spiritual adventure of discovery experienced by the participants. The first part presents the twenty-five short talks that were given during morning, afternoon, and evening sessions over the four full days of the encounter. Each of these talks was intended to provide a short and insightful glimpse into the dynamics of Buddhist and Christian spirituality. For students of the Buddhist-Christian dialogue, much of this material is familiar. But two elements are new: first, the variety of Buddhist and Christian perspectives that are brought to bear on such topics as “prayer and meditation” (where three different Buddhist and two Christian approaches are considered), and second, the organization of this material into six chapters that move outward from prayer to community to spirituality and society. As [End Page 233] the book progresses, there is a palpable movement away from comparative analysis for the sake... (shrink)

Essays on key moments in the intellectual history of the West This book forms a major contribution to the discussion on fate, providence and moral responsibility in Antiquity, the Middle Ages and Early Modern times. Through 37 original papers, renowned scholars from many different countries, as well as a number of young and promising researchers, write the history of the philosophical problems of freedom and determinism since its origins in pre-socratic philosophy up to the seventeenth century. The main focus (...) points are classic Antiquity (Plato and Aristotle), the Neoplatonic synthesis of late Antiquity (Plotinus, Proclus, Simplicius), and thirteenth-century scholasticism (Thomas Aquinas, Henry of Ghent). They do not only represent key moments in the intellectual history of the West, but are also the central figures and periods to which Carlos Steel, the dedicatary of this volume, has devoted his philosophical career. (shrink)

This is the 8th edition of the book, with eight new essays to the volume. Table of contents: Are We Having Sex Now or What? (Greta Christina); Sexual Perversion (Thomas Nagel); Plain Sex (Alan Goldman); Sex and Sexual Perversion (Robert Gray); Masturbation and the Continuum of Sexual Activities (Alan Soble); Love: What’s Sex Got to Do with It? (Natasha McKeever); Is “Loving More” Better? The Values of Polyamory (Elizabeth Brake); What Is Sexual Orientation? (Robin Dembroff); Sexual Orientation: What Is (...) It? (Kathleen Stock); Asexuality (Luke Brunning and Natasha McKeever); LGBTQ ... Z? (Kathy Rudy); How to Be a Pluralist About Gender Categories (Katharine Jenkins); The Negotiative Theory of Gender Identity and the Limits of First-Person Authority (Burkay Ozturk); Racial Sexual Desires (Raja Halwani); Sex and Technology: The Ethics of Virtual Connection (Neil McArthur); A Realist Sexual Ethics (Micah Newman); Sexual Morality and the Concept of Using Another Person (Thomas Mappes); Sexual Use (Alan Soble); Dark Desires (Seiriol Morgan); The Harms of Consensual Sex (Robin West); Casual Sex, Promiscuity, and Objectification (Raja Halwani); Is Prostitution Harmful? (Ole Martin Moen); BDSM (Shaun Miller); Two Views of Sexual Ethics: Promiscuity, Pedophilia, and Rape (David Benatar); Sexual Gifts and Sexual Duties (Alan Soble); A Bibliography of the Philosophy of Sex . (shrink)

We show that certain classes of modules have universal models with respect to pure embeddings: Let R be a ring, T a first‐order theory with an infinite model extending the theory of R‐modules and (where ⩽pp stands for “pure submodule”). Assume has the joint embedding and amalgamation properties. If or, then has a universal model of cardinality λ. As a special case, we get a recent result of Shelah [28, 1.2] concerning the existence of universal reduced torsion‐free abelian groups with (...) respect to pure embeddings.We begin the study of limit models for classes of R‐modules with joint embedding and amalgamation. We show that limit models with chains of long cofinality are pure‐injective and we characterize limit models with chains of countable cofinality. This can be used to answer [18, Question 4.25].As this paper is aimed at model theorists and algebraists an effort was made to provide the background for both. (shrink)

Quine takes physics to be the ultimate arbiter of what there is. [AL 1/29/2004].

Why and how have supply chain codes of conduct diffused among lead firms around the globe? Prior research has drawn on both institutional and stakeholder theories to explain the adoption of codes, but no study has modeled adoption as a temporally dynamic process of diffusion. We propose that the drivers of adoption shift over time, from exclusively nonmarket to eventually market-based mechanisms as well. In an analysis of an original data set of more than 1,800 firms between the years 2006 (...) and 2015, we find that strong nonmarket labor institutions in a firm’s home country are critical to initiating and sustaining the diffusion process. Market mechanisms, such as investor scrutiny and brand risk, emerge as important later. Contrary to prior research, we did not find a significant effect from nongovernmental organization (NGO) pressure. We conclude that markets for corporate social responsibility can and do arise, but only after they are effectuated by nonmarket institutions. (shrink)

Lucius Annaeus Seneca, Nero's tutor and advisor, wrote philosophical essays, some of them in the form of letters, and dramas on Greek mythological topics, which since the early Renaissance have exercised a powerful influence on the European theater. Because in his essays Seneca, in his own eclectic way, subscribes to the philosophy of the Stoic school, scholars and critics have long been asking the question whether the plays, also, could be regarded as transmitters of Stoic thought. Various answers, ranging from (...) a categorical no to an uneasy yes, have been given. With few exceptions, the students who have concerned themselves with this question have looked for their enlightenment in Stoic psychology and Stoic ethics. In this book, Thomas G. Rosenmeyer proposes instead to look at the Stoic science of nature, of the world and human beings in the world, as a more plausible grounding for the difference between Senecan drama and its Greek predecessors. In the process of looking at what the Stoics, especially the early Stoics, had to say about the forces determining natural phenomena, the author uncovers a deeply pessimistic strain in Stoic cosmology, and an interest in physicality and environmental tension, that he finds replicated in the theater, not only of Seneca, but also of the later European tradition indebted to him. Lucius Annaeus Seneca, Nero's tutor and advisor, wrote philosophical essays, some of them in the form of letters, and dramas on Greek mythological topics, which since the early Renaissance have exercised a powerful influence on the European theater. Because in his essays Seneca, in his own eclectic way, subscribes to the philosophy of the Stoic school, scholars and critics have long been asking the question whether the plays, also, could be regarded as transmitters of Stoic thought. Various answers, ranging from a categorical no to an uneasy yes, have been given. With few exceptions, the students who have concerned themselves with this question have looked for their enlightenment in Stoic psychology and Stoic ethics. In this book, Thomas G. Rosenmeyer proposes instead to look at the Stoic science of nature, of the world and human beings in the world, as a more plausible grounding for the difference between Senecan drama and its Greek predecessors. In the process of looking at what the Stoics, especially the early Stoics, had to say about the forces determining natural phenomena, the author uncovers a deeply pessimistic strain in Stoic cosmology, and an interest in physicality and environmental tension, that he finds replicated in the theater, not only of Seneca, but also of the later European tradition indebted to him. (shrink)

These essays by some of the most prominent figures in linguistics, artificial intelligence, and psychology explore the problems involved in creating a general cognitive science that will treat language, thought, and behavior in an integrated fashion. They address the fundamental questions of the relations between linguistic structures and cognitive processes, between cognitive processes and language behavior, and between language behavior and linguistic structure. Contents: Introduction, Thomas G. Bever (Columbia University), John M. Carroll and Lance A. Miller (IBM Thomas (...) J. Watson Research Center). "Philosophy and "Linguistics: An Outline of Platonist Grammar, Jerrold J. Katz (CUNY). Sense and Reference in a Psychologically Based Semantics, Ray Jackendoff (Brandeis University). Some Thoughts on the Boundaries and Components of Linguistics, Charles J. Fillmore (University of California, Berkeley). Psychology: Approaches to the Study of the Psychology of Language, Walter Kintsch (University of Colorado). Toward An Abstract Performance Grammar, Charles E. Osgood (University of Illinois). Upgrading a Mind, David Premack (University of Pennsylvania). Computational "Models: "Memory, Meaning, and Syntax, Roger Schank (Yale University) and Lawrence Birnbaum (Yale University). Some Inadequate Theories of Human Language Processing, Mitchell P. Marcus (AT&T Bell Laboratories). (shrink)