The historical crisis, by J. T. Marcus.--History and the search for identity, by P. Smith.--The role of history, by J. H. Plumb.--History as progress, by E. H. Carr.--On optimism, by P. Gay.--The purpose of history, by G. R. Elton.--The uses of history, by D. H. Fischer.--The dangers of history, by H. Butterfield.--Unity of history, by P. Smith.--History as private enterprise, by H. Zinn.--The historian and his day, by J. H. Hexter.--Present interest, by S. Kracauer.--On becoming an historian, by M. Duberman.--Vietnam (...) analogy: Greece, not Munich, by A. J. Mayer.--Analogies, by D. H. Fischer.--The tragic element in modern international conflict, by H. Butterfield. (shrink)
There is little doubt that Corporate Social Responsibility (CSR) is now a global concept and a prominent feature of international business, with its practice localised and differing across countries. Despite the growing body of research focussing on CSR in developing countries, there is dearth research on CSR institutionalisation in African countries. Drawing on institutional theory (IT), this article examines the focus and form of CSR practice of companies in Kenya. It is evident from our findings that the nature and orientation (...) of CSR differ across companies with operations only in Kenya and those headquartered abroad or with international operations. Significantly, firm-related drivers such as public relations and performance, as well as global institutional pressures explain the focus and form of CSR in Kenya. This article concludes that for the institutionalisation of CSR in Kenya, attention must be paid to conditions that stifle CSR uptake such as lack of government regulations, and the government's capacity and commitment to enforce regulation. The establishment of functional CSR institutions and a vibrant civil society that advance civil regulation ought to be encouraged. (shrink)
In this paper we argue for the robustness of Leibniz's commitment to the reality (but not substantiality) of body. We claim that a number of his most important metaphysical doctrines — among them, psychophysical parallelism, the harmony between efficient and final causes, the connection of all things, and the argument for the plurality of substances stemming from his solution to the continuum problem— make no sense if he is interpreted as giving an eliminative reduction of bodies to perceptions.
One of the most extensive yet least conclusive methodological debates within religious studies revolves around the question of what, precisely, the phenomenology of religion is and what contribution it can make to the study of religion. I do not intend to answer this important question here. To do so satisfactorily would require a range of historical, philosophical and methodological inquiry which would go quite beyond the bounds of a single article. My intention in this paper is, by comparison, unambitious. It (...) is to take one view of what phenomenology of religion is and to consider an area outside that usually explored by students of religion which can, nonetheless, shed some light on how religions might be studied in a way which is in accordance with the phenomenology of religion so understood. What follows will offer an answer to the question of what contribution one particular understanding of phenomenology might make to the study of religion, but no attempt will be made to establish whether or not this particular understanding ought to be regarded as normative. (shrink)
The texts before us are relatively early works. They predate the famous Manifesto of the Communist Party of 1848. Their importance lies in this: that here historical materialism is outlined and defended for the first time. This new philosophy is elaborated in the course of Marx and Engels' effort to settle accounts with previous German philosophy—and, perhaps, with philosophy as such. The new outlook is developed, therefore, in the context of polemic against Hegel and Feuerbach, precisely the thinkers that they (...) most admired earlier in fact. (shrink)
It is commonly presumed that the earliest recoverable writing of the New Zealand born Philosopher Arthur N. Prior is that published in the Australasian Journal of Philosophy and Psychology in 1937. Yet Prior was an extremely active writer as both an undergraduate and as a recent graduate, in a variety of publications. This paper recovers the unknown early Prior and discusses the importance of neo–orthodox Christian theology upon the life and thought of the early Arthur Prior. During the (...) 1930s Prior was primarily a theologian–philosopher and in these early writings there can be discerned important influences upon his thinking. This paper traces Prior’s writings from an early unpublished manuscript through his theological writings and the development of his neo–orthodox thinking to a point where preparatory work for his influential 1942 article ‘Can Religion be Discussed?’ occurs. It ends where Prior bibliographies begin, with a theologian–philosopher remaking himself as a philosopher theologian. Yet to understand the later Prior we need to understand his early life, thought and writing. This paper is an attempt to recover Prior’s early life and note his influences and talent in areas apart from tense logic. (shrink)