This handbook presents a comprehensive introduction to the core areas of philosophy of education combined with an up-to-date selection of the central themes. It includes 95 newly commissioned articles that focus on and advance key arguments; each essay incorporates essential background material serving to clarify the history and logic of the relevant topic, examining the status quo of the discipline with respect to the topic, and discussing the possible futures of the field. The book provides a state-of-the-art overview of philosophy (...) of education, covering a range of topics: Voices from the present and the past deals with 36 major figures that philosophers of education rely on; Schools of thought addresses 14 stances including Eastern, Indigenous, and African philosophies of education as well as religiously inspired philosophies of education such as Jewish and Islamic; Revisiting enduring educational debates scrutinizes 25 issues heavily debated in the past and the present, for example care and justice, democracy, and the curriculum; New areas and developments addresses 17 emerging issues that have garnered considerable attention like neuroscience, videogames, and radicalization. The collection is relevant for lecturers teaching undergraduate and graduate courses in philosophy of education as well as for colleagues in teacher training. Moreover, it helps junior researchers in philosophy of education to situate the problems they are addressing within the wider field of philosophy of education and offers a valuable update for experienced scholars dealing with issues in the sub-discipline. Combined with different conceptions of the purpose of philosophy, it discusses various aspects, using diverse perspectives to do so. Contributing Editors: Section 1: Voices from the Present and the Past: Nuraan Davids Section 2: Schools of Thought: Christiane Thompson and Joris Vlieghe Section 3: Revisiting Enduring Debates: Ann Chinnery, Naomi Hodgson, and Viktor Johansson Section 4: New Areas and Developments: Kai Horsthemke, Dirk Willem Postma, and Claudia Ruitenberg. (shrink)

This paper introduces a conjecture that laws of nature may be of different kinds, in particular that there may, in addition to laws which constrain outcomes, be laws which empower systems to direct or select outcomes and laws which guide systems in such selections. The paper defends this conjecture by suggesting that it is not excluded by anything we know, is plausible, and is potentially of great explanatory power.

In this book, Hodgson presents a clear and compelling case against today's orthodox mechanistic view of the brain-mind, and in favor of the view that "the mind matters." In the course of the argument he ranges over such topics as consciousness, informal reasoning, computers, evolution, and quantum indeterminancy and non-locality. Although written from a philosophical viewpoint, the book has important implications for the sciences concerned with the brain-mind problem. At the same time, it is largely non-technical, and thus accessible (...) to the non-specialist reader. (shrink)

'Plain' persons tend to accept that free will exists and is inconsistent with determinism, but this commonsense position is widely debunked by professional philosophers and cognitive scientists. In this special issue of the _Journal of Consciousness Studies_ David Hodgson defends a simple, robust account of the plain person's position on free will, and intends it to support equally robust views of personal responsibility for conduct. In a lively debate his ideas are discussed and challenged by ten philosophers and (...) scientists of varying opinions, including Robert Kane, Henry Stapp, and veteran philosopher of mind J.J.C. Smart, with a response by the principal author. (shrink)

In this challenging book, David Hodgson takes a fresh approach to the question of free will, contending that close consideration of human rationality and human consciousness shows that together they give us free will, in a robust and indeterministic sense, and in a way that is consistent with what science tells us about the world.

In my experience, plain persons (here meaning persons who are neither philosophers or cognitive scientists) tend to accept something like a libertarian position on free will, namely that free will exists and is inconsistent with determinism. That position is widely debunked by philosophers and cognitive scientists. My view at present is that something like this plain person's position is not only defensible but likely to be closer to the truth than opposing views. To put this to the test, I have (...) written a simple and straightforward outline of what I hope is a philosophically and scientifically respectable version of the plain person's position on free will, and have offered it for demolition by those who say such a view is untenable. My account of free will is a robust one, explicitly inconsistent with determinism and intended to support equally robust views of personal responsibility for conduct. I see three broad areas of difficulty for this account. (shrink)

Statelessness and displacement represent nothing short of a loss of place, the violation of rights and international norms, threat to safety and belonging, and severely limits access to law and citizenship. Social work must leverage and sustain an ethical standpoint as a critical counterpoint to the increasing moral and political urgency of statelessness. However, traditional and normative social work ethics operate at a level of abstraction that do not engage sufficiently with the realpolitik of statelessness. This paper critically engages with (...) moral questions concerning displacement and statelessness by engaging the philosophy of James Tully and Christine Korsgaard. This engagement enables connections between agency and notions of democratic constitutionalism where people have the right to call into and contest relations of governance that oppress them, through various means such as advocacy and activism. We present a reconsideration of established ethical understandings by arguing for the place of public philosophy and the constitution of the self as key to social work theory and practice in response to statelessness and displacement. Korsgaard’s work on normativity and agency, and Tully’s notion of democratic constitutionalism provide a rich and original contribution to social work ethics that will be articulated for social work theory and practice. (shrink)

David Chalmers distinguishes the hard problem of consciousness -- why should a physical system give rise to conscious experiences at all -- with what he calls the easy problems, the explanation of how cognitive systems, including human brains, perform various cognitive functions. He argues that the easy problems are easy because the performance of any function can be explained by specifying a mechanism that performs the function. This article argues that conscious experiences have a role in the performance by (...) human beings of some cognitive functions, that can't be realised by mechanisms of the kind studied by the objective sciences; and that accordingly some of Chalmers’ easy problems will not be fully solved unless and until the hard problem is solved. (shrink)

This book offers a much-needed critical overview of the concept of social justice and its application in professional social work practice. Social justice has a rich conceptual genealogy in critical theory and political philosophy. For students, teachers and social workers concerned with empowerment, social change and human rights, this book provides a guide to the key ideas and thinkers, crucial historical developments and contemporary debates about social justice. It synthesises interdisciplinary knowledge and offers a new framework for practice, including a (...) clear and practical exposition of four domains of skills and knowledge important for social justice informed social work. The book also contributes to social work pedagogy by offering a comprehensive set of learning outcomes that can be used to design curriculum, teaching and learning, and further research into social justice praxis. This book provides a range of philosophical and critical perspectives to support and inform social work professional knowledge and skills. In its tight knitting together of theory and practice this book links philosophical and moral principles with an understanding of how to engage with social justice in a way that is relevant to social work. (shrink)

         Many scientists and philosophers would answer nothing. According to them, the physical world operates in accordance with the laws of physics, chemistry and biology, and is closed to being affected by anything non-physical.  Thus, any effects that conscious experiences may have can only come about by virtue of physical brain processes that are associated with and perhaps constitute these experiences.          This physicalist (...) approach, however, raises the question why, if all is achieved by physical processes operating in accordance with physical laws of nature, are some of these processes associated with and possibly constitutive of subjective conscious experiences, when this association does precisely nothing. From an evolutionary viewpoint, this would not seem to make sense: the selection of consciousness through the survival and reproduction of conscious organisms strongly suggests that consciousness confers an advantage on an organism that has it.          A possible answer is that somehow conscious experiences are inevitably associated with certain advantageous physical processes, so that when these advantageous processes were selected in evolution, consciousness was selected with them. Just as, for example, a polar bear can’t have the useful warmth of its coat.. (shrink)

DAVID HODGSON: This article supports the proposition that, if a judgment about the aesthetic merits of an artistic object can take into account and thereby be influenced by the particular quality of the object, through gestalt experiences evoked by the object, then we have free will. It argues that it is probable that such a judgment can indeed take into account and be influenced by the particular quality of the object through gestalt experiences evoked by it, so as (...) to make it probable that we do have free will. The proposition is supported by reference to two basic tricks apparently involved in conscious processes, which I call the qualia trick and the chunking trick; and it is suggested that these tricks make possible and indeed probable the existence of a third trick, which I call the selection trick. (shrink)

David Hodgson[1] It’s widely asserted by scientists and philosophers that our decisions and actions are wholly determined by physical processes of our brains; and many also assert that this means we cannot have free will and cannot, in any real sense, be responsible for what we do. In recent times, this has led to some questioning of the basis of criminal..

I much appreciated Elizabeth Schier's paper on Frank Jackson's knowledge argument, published in the January 2008 issue of Journal of Consciousness Studies (Schier, 2008) -- in part, I confess, because of resonances with my gestalt argument for free will (Hodgson, 2001; 2002; 2005; 2007a,b). I would like to offer two comments on this paper.

Max Bennett is a distinguished Australian neuroscientist, Peter Hacker an Oxford philosopher and leading authority on Wittgenstein. A book resulting from their collaboration, Philosophical Foundations of Neuroscience, has received high praise. According to the Blackwell website, G.H. von Wright asserts that it 'will certainly, for a long time to come, be the most important contribution to the mind-body problem that there is'; and Sir Anthony Kenny says it 'shows that the claims made on behalf of cognitive science are ill-founded'. M.R. (...) Bennett & P.M.S. Hacker, Philosophical Foundations of Neuroscience. (shrink)

Darwin himself suggested the idea of generalizing the core Darwinian principles to cover the evolution of social entities. Also in the nineteenth century, influential social scientists proposed their extension to political society and economic institutions. Nevertheless, misunderstanding and misrepresentation have hindered the realization of the powerful potential in this longstanding idea. Some critics confuse generalization with analogy. Others mistakenly presume that generalizing Darwinism necessarily involves biological reductionism. This essay outlines the types of phenomena to which a generalized Darwinism applies, and (...) upholds that there is no reason to exclude social or economic entities. (shrink)

Social scientists have paid insufficient attention to the role of law in constituting the economic institutions of capitalism. Part of this neglect emanates from inadequate conceptions of the nature of law itself. Spontaneous conceptions of law and property rights that downplay the role of the state are criticized here, because they typically assume relatively small numbers of agents and underplay the complexity and uncertainty in developed capitalist systems. In developed capitalist economies, law is sustained through interaction between private agents, courts (...) and the legislative apparatus. Law is also a key institution for overcoming contracting uncertainties. It is furthermore a part of the power structure of society, and a major means by which power is exercised. This argument is illustrated by considering institutions such as property and the firm. Complex systems of law have played a crucial role in capitalist development and are also vital for developing economies. (shrink)

This article documents the response of cooperative institutions that were required to adhere to new capital adequacy regulations traditionally geared for profit-maximising organisations. Using data from the Australian credit union industry, we demonstrate that the cooperative philosophy and internal corporate governance structure of cooperatives will lead management to increase capital adequacy ratios through the application of accounting window dressing techniques. This is opposite to the intended purpose of template regulation aimed at efficiently increasing operating margins and lowering risk. Our results (...) raise several debatable issues regarding the ethics of accounting management and the imposition of one-shoe-fits-all external regulation. (shrink)

This is a review article about John Searle's most recent book The Rediscovery of the Mind, which criticizes it for not going far enough in its departure from orthodox materialistic views of the brain and mind. It argues that Searle's two central propositions, consciousness is irreducible and consciousness cannot cause anything that cannot be explained by the causal behaviour of neurons, are incompatible; and suggests that it is reasonable and scientifically respectable to reject the latter rather than the former.

Current developments in the sciences of the brain and mind sometimes seem to suggest that criminal conduct is a symptom of brain disorder or illness that should be treated rather than punished. This paper argues that the insights of these sciences should be taken very seriously by lawyers, but not to the detriment of common-sense ideas of responsibility or of their incorporation into the legal categories used in the criminal law.

Fifty years ago the philosopher Wilfred Sellars identified two images of “man”, which he called respectively the “manifest image” and the “scientific image”; and he considered whether and how these two images could be reconciled. In this paper, I will very briefly look at the distinction drawn by Sellars and at his suggestions for reconciliation of these images. I will suggest that a broad distinction as suggested by Sellars can indeed usefully be drawn, but that the distinction can be more (...) helpfully characterised than it was by Sellars. I will argue that there are more ways of reconciling the two images than those proposed by Sellars. And I will elaborate on what I think are the most promising lines along which the reconciliation could take place. (shrink)

This article looks at two approaches to the human brain and to the causation of behaviour: the objective approach of neuroscience, which treats the brain as a physical system operating in accordance with physical laws of general application; and the subjective approach of folk psychology, which treats people, and thus their brains and minds, as making choices or decisions on the basis of beliefs, desires, etc. It suggests three ways in which these two approaches might be related, two physicalist and (...) one non-physicalist; and argues, with reference to ethical and legal issues,ues that there are strong commonsense grounds for preferring the non-physicalist alternative, and that science does not justify its rejection. It is suggested that a considerable onus of proof lies on proponents of physicalist approaches, having regard to the implications of such approaches for important issues of justice and human rights.In this paper, I outline two approaches to the human brain, involving two different views of the causation of human behaviour; and I consider how these two approaches might be linked or related. The first is the objective approach of neuroscience, which treats the human brain as a physical object, operating in accordance with the same physical laws as other physical objects. The second is the subjective approach of folk psychology, which we apply both in our ordinary interactions with other people and in our thinking about our own behaviour; and which treats people as choosing or deciding what to do on the basis of their beliefs, desires and so on. (shrink)

In this paper, I argue that a satisfactory account of consciousness will involve both (1) local indeterminism, in that some relevant events are not wholly and unequivocally pre‐determined by immediately prior local events, and (2) nonlocality, in that, within the leeways left by local indeterminism, what happens can be immediately affected by spatially separated or extended events. I briefly consider if this can be avoided by treating consciousness as supervenient and epiphenomenal; and I suggest that current theories of consciousness break (...) down through failure to incorporate local indeterminism and nonlocality. I conclude by outlining possible implications for freedom of the will, physicalism, and the relevance of quantum mechanics to consciousness. (shrink)

Hume claimed that anything that happens must either be causally determined or a matter of chance, and that a person is responsible only for choices caused by the person’s character; so that if any sense is to made of free will and responsibility, it must be on the basis that they are compatible with determinism.

Fifty years ago the philosopher Wilfred Sellars identified two images of “man”, which he called respectively the “manifest image” and the “scientific image”; and he considered whether and how these two images could be reconciled. In this paper, I will very briefly look at the distinction drawn by Sellars and at his suggestions for reconciliation of these images. I will suggest that a broad distinction as suggested by Sellars can indeed usefully be drawn, but that the distinction can be more (...) helpfully characterised than it was by Sellars. I will argue that there are more ways of reconciling the two images than those proposed by Sellars. And I will elaborate on what I think are the most promising lines along which the reconciliation could take place. (shrink)

Responses to my article on Dawkins and God have fallen into two classes: those that challenge my criticism of Dawkins’ atheism, and those that challenge my criticism of the morality on display in some Bible stories. I will briefly respond to those in the first class, and then those in the second class. P. J. Moss suggests I am attracted to “the Cartesian notion of mind body dualism,” and do not have regard to “the work of those philosophers of mind (...) who … see the task of the philosopher as posing the problem into a precise enough form so that it admits of scientific resolution;” and he commends the work of John Searle. I am indeed attracted to a kind of dualism. However, it is not the Cartesian dualism of “two distinct realms” rejected by Searle, but rather a dualism that accepts, as Searle does, that there are two categories of empirical reality, subjective and objective, which are mutually irreducible The Rediscovery of the Mind, pp19, 98), and that there are features of subjective reality that cannot be fully understood in terms of objective reality. In a major work published in 2001, Rationality in Action, Searle even leaves open as a reasonable possibility a view I support, namely that consciousness may be able to cause things that cannot be fully explained by the causal behaviour of neurons, and he also supports a non Humean notion of the self, as an entity that can, as a whole, consciously try to do things: see my review in Journal of Consciousness Studies 9, 92 94. In any event, my argument against Dawkins does not depend on acceptance of dualism, just on the undoubted fact that science does not yet have the first idea what objective features are necessary and sufficient to give rise to subjectivity. Robert McLaughlin makes out a reasoned case against my three suggested errors in Dawkins. It would take a book to deal fully with points of the kind he raises, but I have to be brief here. (shrink)

One has it that earlier circumstances and the laws of nature uniquely determine later circumstances, and the other has it that past present and future all exist tenselessly in a ‘block universe,’ so that the passage of time and associated changes in the world are illusions or at best merely apparent.

Formalised knowledge systems, including universities and research institutes, are important for contemporary societies. They are, however, also arguably failing humanity when their impact is measured against the level of progress being made in stimulating the societal changes needed to address challenges like climate change. In this research we used a novel futures-oriented and participatory approach that asked what future envisioned knowledge systems might need to look like and how we might get there. Findings suggest that envisioned future systems will need (...) to be much more collaborative, open, diverse, egalitarian, and able to work with values and systemic issues. They will also need to go beyond producing knowledge about our world to generating wisdom about how to act within it. To get to envisioned systems we will need to rapidly scale methodological innovations, connect innovators, and creatively accelerate learning about working with intractable challenges. We will also need to create new funding schemes, a global knowledge commons, and challenge deeply held assumptions. To genuinely be a creative force in supporting longevity of human and non-human life on our planet, the shift in knowledge systems will probably need to be at the scale of the enlightenment and speed of the scientific and technological revolution accompanying the second World War. This will require bold and strategic action from governments, scientists, civic society and sustained transformational intent. (shrink)

REMARKS ON EVOLUTION AND TIME-SCALES, Graham Cairns-Smith; HODGSON'S BLACK BOX, Thomas Clark; DO HODGSON'S PROPOSITIONS UNIQUELY CHARACTERIZE FREE WILL?, Ravi Gomatam; WHAT SHOULD WE RETAIN FROM A PLAIN PERSON'S CONCEPT OF FREE WILL?, Gilberto Gomes; ISOLATING DISPARATE CHALLENGES TO HODGSON'S ACCOUNT OF FREE WILL, Liberty Jaswal; FREE AGENCY AND LAWS OF NATURE, Robert Kane; SCIENCE VERSUS REALIZATION OF VALUE, NOT DETERMINISM VERSUS CHOICE, Nicholas Maxwell; COMMENTS ON HODGSON, J.J.C. Smart; THE VIEW FROM WITHIN, Sean Spence; COMMENTARY (...) ON HODGSON, Henry Stapp. (shrink)

This chapter focuses on the work of Ralph Waldo Emerson and Henry David Thoreau, and their interpretation by Stanley Cavell. Cavell's philosophy has sought to reclaim the work of Emerson and Thoreau for and as philosophy, and particularly as American philosophy. In Cavell's Emersonian moral perfectionism, perfectionism is understood as ateleological, and not in terms of perfectibility. Cavell therefore seeks to distinguish this American expression of perfectionism from what he identifies as a dimension or tradition of the moral life (...) that spans the course of Western thought, found in teleological form in, for example, Plato and Aristotle. Emerson's essay expresses a disappointment in America's passive acceptance of its European inheritance and in the implications of this for citizenship and democracy. America, or American man, must undertake its own labour to produce its own knowledge of itself and the world. (shrink)

This paper is a response to the 26 commentaries on my paper "Facing Up to the Problem of Consciousness". First, I respond to deflationary critiques, including those that argue that there is no "hard" problem of consciousness or that it can be accommodated within a materialist framework. Second, I respond to nonreductive critiques, including those that argue that the problems of consciousness are harder than I have suggested, or that my framework for addressing them is flawed. Third, I address positive (...) proposals for addressing the problem of consciousness, including those based in neuroscience and cognitive science, phenomenology, physics, and fundamental psychophysical theories. Reply to: Baars, Bilodeau, Churchland, Clark, Clarke, Crick & Koch, Dennett, Hameroff & Penrose, Hardcastle, Hodgson, Hut & Shepard, Libet, Lowe, MacLennan, McGinn, Mills, O'Hara & Scutt, Price, Robinson, Rosenberg, Seager, Shear, Stapp, Varela, Velmans. (shrink)

In this essay, my point of departure is Bernard Hodgson’s analysis of neo-classical economic theory and his demonstration that neo-classical economic thought is already a branch of normative theory. I undertake to broaden the demonstration by showing that other contemporary conceptions of economics are also irreducibly normative. The essay begins with an overview of Hodgson’s argument strategy, and a discussion of his thesis that economics is a moral science. This illustrates in what way moral presuppositions are at play (...) as core principles that both positivist and normativist economics take for granted. My strategy is to show that alternative conceptions of economics, in particular Schumpeterian accounts of evolution/innovation, and orthodox versions of ecological economics, share with classical and neo-classical economics normative assumptions about the common good, extending Hodgson’s thesis to one about moral science . For then these assumptions (both moral and scientific ) commit economics to unworkable notions of social and environmental optimization that ignore the pure historical contingency of physical, economic, social and cultural conditions. It is concluded that the relationship between facts and values must be fundamentally retheorized. (shrink)

How do people attribute responsibility in situations where the contributions of multiple agents combine to produce a joint outcome? The prevalence of over-determination in such cases makes this a difficult problem for counterfactual theories of causal responsibility. In this article, we explore a general framework for assigning responsibility in multiple agent contexts. We draw on the structural model account of actual causation (e.g., Halpern & Pearl, 2005) and its extension to responsibility judgments (Chockler & Halpern, 2004). We review the main (...) theoretical and empirical issues that arise from this literature and propose a novel model of intuitive judgments of responsibility. This model is a function of both pivotality (whether an agent made a difference to the outcome) and criticality (how important the agent is perceived to be for the outcome, before any actions are taken). The model explains empirical results from previous studies and is supported by a new experiment that manipulates both pivotality and criticality. We also discuss possible extensions of this model to deal with a broader range of causal situations. Overall, our approach emphasizes the close interrelations between causality, counterfactuals, and responsibility attributions. (shrink)

Traditional explanations of multistable visual phenomena (e.g. ambiguous figures, perceptual rivalry) suggest that the basis for spontaneous reversals in perception lies in antagonistic connectivity within the visual system. In this review, we suggest an alternative, albeit speculative, explanation for visual multistability – that spontaneous alternations reflect responses to active, programmed events initiated by brain areas that integrate sensory and non-sensory information to coordinate a diversity of behaviors. Much evidence suggests that perceptual reversals are themselves more closely related to the expression (...) of a behavior than to passive sensory responses: (1) they are initiated spontaneously, often voluntarily, and are influenced by subjective variables such as attention and mood; (2) the alternation process is greatly facilitated with practice and compromised by lesions in non-visual cortical areas; (3) the alternation process has temporal dynamics similar to those of spontaneously initiated behaviors; (4) functional imaging reveals that brain areas associated with a variety of cognitive behaviors are specifically activated when vision becomes unstable. In this scheme, reorganizations of activity throughout the visual cortex, concurrent with perceptual reversals, are initiated by higher, largely non-sensory brain centers. Such direct intervention in the processing of the sensory input by brain structures associated with planning and motor programming might serve an important role in perceptual organization, particularly in aspects related to selective attention. (shrink)

I propose an analysis of the metaphysically important distinction between intrinsic and extrinsic properties, and, in the process, provide a neglected model for the analysis of recalcitrant distinctions generally. First, I recap some difficulties with Kim's well-known (1982) proposal and its recent descendants. Then I define two independence relations among properties and state a ‘quasi-logical’ analysis of the distinction in terms of them. Unusually, my proposal is holistic, but I argue that it is in a certain kind of equilibrium and (...) so probably pins down the target distinction uniquely. Finally, I suggest diagnoses of the previous failed attempts to analyse the distinction. (shrink)

It is well-known that the invocation of `equilibrium processes' in thermodynamics is oxymoronic. However, their prevalence and utility, particularly in elementary accounts, presents a problem. We consider a way in which their role can be played by sets of sequences of processes demarcated by curves carrying the property of accessibility. We also examine the vexed question of whether equilibrium processes are necessarily reversible and the revision of this property in relation to sets of sequences of such processes.

The Boltzmann and Gibbs approaches to statistical mechanics have very different definitions of equilibrium and entropy. The problems associated with this are discussed and it is suggested that they can be resolved, to produce a version of statistical mechanics incorporating both approaches, by redefining equilibrium not as a binary property but as a continuous property measured by the Boltzmann entropy and by introducing the idea of thermodynamic-like behaviour for the Boltzmann entropy. The Kac ring model is used as an example (...) to test the proposals. (shrink)

In this clear and reasoned discussion of self- knowledge and the self, the author asks whether it is really possible to know ourselves as we really are. He illuminates issues about the nature of self-identity which are of fundamental importance in moral psychology, epistemology and literary criticism. Jopling focuses on the accounts of Stuart Hampshire, Jean-Paul Sartre and Richard Rorty, and dialogical philosophical psychology and illustrates his argument with examples from literature, drama and psychology.

I present, motivate, and defend a theory of properties. Its novel feature is that it takes entire determinables-together-with-their-determinates as its units of analysis. This, I argue, captures the relations of entailment and exclusion among properties, solves the problem of extensionality, and points the way towards an actualist analysis of modality.

Pointing by apes is near-ubiquitous in captivity, yet rare in their natural habitats. This has implications for understanding both the ontogeny and heritability of pointing, conceived as a behavioral phenotype. The data suggest that the cognitive capacity for manual deixis was possessed by the last common ancestor of humans and the great apes. In this review, nonverbal reference is distinguished from symbolic reference. An operational definition of intentional communication is delineated, citing published or forthcoming examples for each of the defining (...) criteria from studies of manual gestures in apes. Claims that chimpanzees do not point amongst themselves or do not gesture declaratively are refuted with published examples. Links between pointing and cognitive milestones in other domains relating means to ends are discussed. Finally, an evolutionary scenario of pointing as an adaptation to changes in hominid development is briefly sketched. (shrink)

This paper addresses ethical issues surrounding global supply chains of multinational companies in developing countries. In particular, it considers the development and application of industry-wide ethical standards and codes of conduct for multinational supply chains in China. We describe and analyze the ethical norms and compliance components of such industry-wide regimes in the toy, textile, and consumer electronics industries. We argue that this development represents an positive attempt to institutionalize emergent international ethical standards and practices into this component of the (...) Chinese economy. (shrink)

This paper addresses ethical issues surrounding global supply chains of multinational companies in developing countries. In particular, it considers the development and application of industry-wide ethical standards and codes of conduct for multinational supply chains in China. We describe and analyze the ethical norms and compliance components of such industry-wide regimes in the toy, textile, and consumer electronics industries. We argue that this development represents an positive attempt to institutionalize emergent international ethical standards and practices into this component of the (...) Chinese economy. (shrink)

This paper describes and offers an analysis of a "new cosmopolitanism" emerging in the late 1990's --which is contrasted with cultural pluralism.