Abstract. Over time scientists have developed an effective investigative process that includes the acceptance of particular basic presuppositions, methods, content, and theories. T he deeply held presuppositions are the philosophical foundation of scientific thought and do much to define the field’s worldview. These fundamental assumptions can be esoteric for many and can become a source of conflict when they are not commonly shared with other points of view. Such presuppositions affect the observations, the conclusions drawn, and the positions taken. Furthermore, (...) in some cases presuppositions in science have undergone important shifts in meaning, causing an increasing dissonance. We argue that disputes in religion and science often are due to these very basic differences in philosophy that are held by members in the different communities. To better understand the nature of science and its differences with religious views, presuppositions rather than conclusions should be articulated and examined for validity and scope of application. (shrink)

The two-phase study reported here examined the content and communication function served by electronic bumper stickers. EBSs consist of the sayings that are included in an e-mail signature file following personal identifiers such as one's name, phone number, and postal address. In the first phase, 334 EBSs were gathered and content analyzed into one of five message categories. In order of frequency they were: wisdom, humor, advice, religious, and socio-political commentary. In the second phase, open-ended responses from 134 EBS users (...) were coded into one of six motives for interpersonal communication. The relationship between one's motive for using an EBS and the content of one's EBS was not statistically significant. The implications of EBSs and e-mail use for mediated communication competence are considered. (shrink)

Knapp sechs Jahre nach Rudolf Heinz' sechzigstem Geburtstag und dem auf dieses Ereignis ausgerichteten Erscheinen der Festschrift "Kontiguitäten. Texte-Festival für Rudolf Heinz" (Christoph Weismüller [Hg.] unter Mitarbeit von Ralf Bohn, Wien: Passagen 1997) folgt die Nachbearbeitung der "Kontiguitäten" und deren Produktion. Die Post-Skripts zum Texte-Festival für Rudolf Heinz setzen ein mit den Dokumenten der Feierlichkeit der Festschriftüberreichung: Laudatio, Geburtstagskomposition - inklusive Audio-CD -, Photographien der Festschriftübergabe. Unter dem topos Festschrift-Mechané folgt diesen Initialien die Korrespondenz von Heide Heinz und Christoph (...) Weismüller nebst notwendigen Paraphrasen und Hinweisen. Die Après nehmen einschlägige Kontiguitäts-Effekte auf, die mit der Fertigstellung der Festschrift, der Feierlichkeit der Übergabe, ihrer Distribution und ersten Nachbearbeitungen ihrer Konstitution einhergingen oder diesen folgten. Die Katamnese von Heide Heinz und Rudolf Heinz sowie weitere Korrespondenzen - Heide Heinz mit Ralf Bohn, Doris Dorner, Axel Schünemann; Rudolf Heinz mit Manfred Pohlen - finden sich als Zuträge ein. (shrink)

Analyses online educational materials on the recent Iraq war used by US teachers in schools.

Розкрито сутність поняття «рейтинг». Доведено значущість рейтингової оцінки для суб’єктів фінансового ринку, зокрема для страхових компаній, потенційних страхувальників, інвесторів та кредиторів.

New and experienced psychotherapists alike can find themselves overwhelmed by an ethical quandary where there doesn't seem to be an easy solution. This book presents positive ethics as a means to overcome such ethical challenges. The positive approach focuses on not just avoiding negative consequences, but reaching the best possible outcomes for both the psychotherapist and the client. The authors outline a clear decision-making process that is based on three practical strategies: the ethics acculturation model to help therapists incorporate personal (...) ethics into their professional roles, the quality enhancement model for dealing with high-risk patients who are potentially harmful, and ethical choice-making strategies to make the most ethical decision in a situation where two ethical principles conflict. Throughout the decision-making process, psychotherapists are encouraged to follow four basic guidelines: Focus on overarching ethical principles Consider intuitive, emotional, and other nonrational factors Accept that some problems have elusive solutions Solicit input from colleagues and consultation groups Numerous vignettes illustrate how to apply positive ethics to many different ethical challenges that psychotherapists will likely encounter in practice. (shrink)

Does the decision to relax by taking a drive rather than by taking a walk cause harm? In particular, do the additional carbon emissions caused by such a decision make anyone worse off? Recently several philosophers have argued that the answer is no, and on this basis have gone on to claim that act-consequentialism cannot provide a moral reason for individuals to voluntarily reduce their emissions. The reasoning typically consists of two steps. First, the effect of individual emissions on the (...) weather is miniscule: the planet’s meteorological system is so large, and the size of individual emissions so tiny, that whatever impact an individual emission has on the weather must be vanishingly small. Second, vanishingly small impacts aren’t morally relevant because no one could possibly tell the difference between such an impact occurring and it not occurring. In this paper, we show why both steps are mistaken, and hence why act-consequentialism implies that each of us has an individual obligation to do what we can to stop damaging the climate, including by refraining from, or perhaps by purchasing offsets against, our own individual luxury carbon emissions. (shrink)

Depuis la promulgation de Code du statut personnel de 1956, la Tunisie s’est distinguée dans le monde arabe par le statut qu’elle a octroyé aux femmes. Dans cet article, l’auteur fait l’historique de la politique de Bourguiba et de celle de son successeur Zine el Abidine Ben Ali vis-à-vis des femmes, souvent qualifiée de « féminisme d’État ». Elle en décrit les avancées et en interroge les limites, en montrant que la politique féminine de la Tunisie indépendante, incontestablement marquée du (...) sceau d’une volonté modernisatrice, est également tributaire des rapports de force et des nostalgies conservatrices d’une partie non négligeable de la société. (shrink)

Depuis la promulgation de Code du statut personnel de 1956, la Tunisie s’est distinguée dans le monde arabe par le statut qu’elle a octroyé aux femmes. Dans cet article, l’auteur fait l’historique de la politique de Bourguiba et de celle de son successeur Zine el Abidine Ben Ali vis-à-vis des femmes, souvent qualifiée de « féminisme d’État ». Elle en décrit les avancées et en interroge les limites, en montrant que la politique féminine de la Tunisie indépendante, incontestablement marquée du (...) sceau d’une volonté modernisatrice, est également tributaire des rapports de force et des nostalgies conservatrices d’une partie non négligeable de la société. (shrink)

Résumé Philippe Descola dans Par delà nature et culture (2005) tâche d’élaborer, au travers d’une classification des formes d’écologie symbolique, les pièces élémentaires d’une sorte de syntaxe de la composition du monde. Quatre schèmes fondamentaux ou matrices ontologiques (l’animisme, le naturalisme, le totémisme et l’analogisme) seront ainsi exhumés de l’immense champ des monographies ethnologiques, permettant à leur auteur d’établir une critique de la raison naturaliste. C’est cette révolution épistémologique que nous nous efforcerons le plus fidèlement de restituer.

Immer wieder in der Entwicklung des philosophischen und theologischen Denkens gab es Einzelne, die bestehende Ansichten radikal in Frage stellten. Manchmal wurden ihre Vorschläge angenommen und sie begründeten so eine neue Traditionslinie. Oft aber blieben sie Dissidenten und Ketzer, wurden verfolgt, verleugnet und nicht in die großen Verzeichnisse der seriösen Philosophen aufgenommen. Einzelne Ideen aus ihrem Werk wurden dann in einem neuen Kontext für das >offizielle Denken.

Comparative pride—that is, pride in how one compares to others in some respect—is often thought to be warranted. In this paper, I argue that this common position is mistaken. The paper begins with an analysis of how things seem when a person feels pride. Pride, I claim, presents some aspect of the self with which one identifies as being worthy. Moreover, in some cases, it presents this aspect of the self as something one is responsible for. I then go on (...) to argue that when the focus of one's pride is comparative, things are never as pride makes them seem. The core problem is that if the performance in which one takes pride is really valuable, the fact that it is superior to the performance of others does nothing to contribute to that value. I conclude with a discussion of why so many are inclined to validate comparative pride and a response to those who claim that comparisons are essential to pride because they must be used to set standards of excellence. (shrink)

How cautious should regulators be? A standard answer is consequentialist: regulators should be just cautious enough to maximize expected social value. This paper charts the prospects of a nonconsequentialist - and more precautionary - alternative. More specifically, it argues that a contractualism focused on ex ante consent can motivate the following regulatory criterion: regulators should permit a socially beneficial risky activity only if no one can be expected to be made worse off by it. Broadly speaking, there are two strategies (...) regulators can use to help risky activities satisfy this criterion: regulators can mandate strict safety standards that protect those who would otherwise stand to lose, and they can require that some of the benefits of the activity be redirected to them. In developing these themes, the paper aims to provide a theoretical grounding for those who oppose using risk-cost-benefit analysis as the primary regulatory standard, and in particular, for advocates of the precautionary principle. (shrink)

Envy of others' material possessions is a potent motivator of consumerism. This makes it a prudentially and morally hazardous emotional response. After outlining these hazards, I present an analysis of the emotion of envy. Envy, I argue, presents things in the following way: the envier lacks some good that her rival possesses; this difference between them is bad for the envier; this difference reflects poorly on the envier's worth; and this difference is undeserved. I then discuss the conditions under which (...) these presentations can be satisfied by differences in material possessions. My conclusion is that no difference in material possessions can simultaneously be all the ways envy presents it as being. Consequently, economic envy is systematically irrational: it is never a warranted response to the distribution of material wealth. Recognising this bolsters the prudential and moral case for reducing the degree to which we feel it and for resisting the inclinations it gives rise to when we do. (shrink)

Religion, Metaphysik und Theologie sind durch das neuzeitliche Denken in besonderer Weise herausgefordert. Die Beiträge des Bandes befassen sich von verschiedenen Standpunkten aus mit der Spannung, die in Moderne und Postmoderne zwischen diesen Disziplinen entsteht.

"Williams's masterful translation satisfies (at last!) a long-standing need. There are lots of good translations of Augustine's great work, but until now we have been forced to choose between those that strive to replicate in English something of the majesty and beauty of Augustine's Latin style and those that opt instead to convey the careful precision of his philosophical terminology and argumentation. Finally, Williams has succeeded in capturing both sides of Augustine's mind in a richly evocative, impeccably reliable, elegantly readable (...) presentation of one of the most impressive achievements in Western thought--Augustine's Confessions." --Scott MacDonald, Professor of Philosophy and Norma K. Regan Professor in Christian Studies, Cornell University. (shrink)

This book offers a critical introduction to the work of American philosopher D. G. Leahy (1937-2014). Leahy's fundamental thinking can be characterized as an absolute creativity in which all creating is 'live' -- a happening occurring now that manifests a supersaturated polyontological actuality that is essentially created by the logic that characterizes it. Leahy leaves behind the categorial presuppositions of modern thought, eclipsing both Cartesian and Hegelian subjectivities and introducing instead an essentially new form of thinking founded in a nondual (...) logic of creation. The new thinking delineates the absolute unicity of existence as a creative interactivity beyond all traditional dichotomies (such as one vs. many, unity vs. plurality, identity vs. change): a fully "digitized" actuality that is nothing but newness, which inherently implies nothing but change. Through this new form of thinking, change itself is revealed to be the very essence of reality and mind. Any reader looking for a quantum leap beyond the thrall of modern and postmodern fixations is invited to hear and apprehend this new thinking that refuses to be conditioned by paradigms, categories, species, genera, walls, bridges, boundaries, or abstractions: an essentially free thinking that embodies creative novelty itself. (shrink)

According to most contemporary theorists, free riding on the cooperative contributions of others is unfair. At the same time, obligations to contribute to cooperative schemes can compel conformity with conventional practices, and can do so to a degree that poses a real threat to individuality. This paper exposes this tension between fairness and individuality, and proposes a way to resolve it. The resolution depends on an alternative approach to understanding fairness—one that appeals to the relational goods fairness is meant to (...) maintain. In particular, norms of fairness protect against the interactions within a relationship becoming disrespectful. Many instances of free riding are indeed disrespectful and hence unfair. But this is not always so: one can choose to live a lifestyle that fails to return the benefits their community provides without disrespecting one's fellows. It is thus possible to free ride without being unfair, and so duties of fairness need not add to those already formidable forces that threaten to extinguish valuable individuality. (shrink)

Christopher Southgate has made important contributions to theodicy and the theory of divine action in light of the contingency in evolution and the suffering of creation. What happens then when one thinks through the implications of contingency for Christology? One can admit that aesthetic and moral judgments are products of a contingent history and yet affirm that they really are valid. Similarly, we argue, one can acknowledge the contingency of Jesus’ existence, actions, and subsequent impact and still maintain that his (...) will was uniquely united with the divine will. Following a critical engagement with the recent work of Keith Ward, we argue that a high Christology is compatible with the actual contingencies of evolutionary and social history, without the necessity of interventionist divine action. (shrink)

This article develops and defends an account of prudential value that is inspired by ideas found in Thoreau’s Walden. The core claim is that prudential value consists in responding appropriately to those things that make the world better, and avoiding those things that make it worse. The core argument is that this is our aim in so far as we are evaluative creatures, and that our evaluative nature is essential to us in the context of inquiring into our good. I (...) also illustrate how the account can be developed to inform an intuitively plausible theory of well-being, and conclude by discussing its virtues relative to some contemporary alternatives. (shrink)

Chrisoula Andreou argues that even if our happiness is determined by our material standard of living, our standard of living could be lowered without lowering our happiness. In this response, I show how this claim can be challenged on both conceptual and empirical grounds. Conceptually, how justified we are in believing her claim depends on how we conceive of the 'we' it refers to. Empirically, there is economic evidence in tension with each of the several interpretations her position admits of. (...) I conclude that Andreou has not provided an argument that can reasonably persuade committed materialists that reducing their standard of living will not reduce their happiness. And I suggest that the search for such an argument ought to include attempts to articulate and defend a theory of well-being that shows how tenuous the connection between material luxury and quality of life really is. (shrink)

Since materially opulent lifestyles are a significant cause of environmental degradation, environmentalists often call for us to live more simply. This call is typically focused on consumption. But our environmental footprint is a function of our paid work as well as our purchases. Consequently, environmentalists should also urge us to work less. Defending this claim is the project of this paper. Reducing our economic productivity, I argue, can often be expected to make both the world and our characters better. And, (...) contrary to what some have suggested, working less than is normal needn’t involve unfairly free-riding on the productive efforts of others. (shrink)

Seeking to explain the emergence of anti-trafficking initiatives, scholars have explored two sets of ideas—national security and gender equality—thought to shape policy. In this study, we examine whether such ideational influence accounts for Sweden's evolving anti-trafficking policy over the past decade. As powerful domestic ideas about gender inequality informed the adoption of an abolitionist prostitution policy in the 1990s, one would expect similar ideas to influence domestic responses to the related issue of cross-border trafficking.However, our case study shows that the (...) policy area of trafficking has largely followed a different ideational path. Gendered ideas, periodically nested in a human rights discourse, have been salient in the public debate on trafficking in human beings, especially during the campaign to boycott the 2006 FIFA World Cup. However, they have exerted substantially less influence on Swedish legislative initiatives to combat trafficking, with security concerns still holding sway. (shrink)

Can it make sense for someone who appreciates the explanatory power of modern science to continue believing in a traditional religious account of the ultimate nature and purpose of our universe?