This study aims at measuring the level of unacceptability of certain unethical behaviours for educators in accounting/finance as well as marketing/management in their various roles. The research was conducted utilising a quantitative approach based on the Integrated Social Contracts Theory in order to compare norms of ethically acceptable/unacceptable behaviours of A/F and M/M educators in the context of Kuwait. The population for this study consisted of educators from A/F and M/M from different Business Schools in Kuwait. The results of the (...) study indicate there is general agreement on unacceptable behaviours in academia between the two groups; however, in general, A/F faculty tend to rate nearly all unethical behaviors as slightly more unacceptable than do M/M faculty. While this may possibly indicate that A/F faculty are slightly more ethical, more likely it reflects different ways of perceiving the world among quantitatively vs. qualitatively-oriented faculty. We also compare the results to a prior similar survey conducted by Siegel and Jackson. It seems that the perceived ethics of behaviours differs somewhat among educators in different parts of the world. This study is expected to assist the development of an ethical code in Kuwaiti academe. This in turn will help students to learn about codes of ethics which will govern their future conduct as professionals. (shrink)

This work seeks to problematize the relations between philosophy, education, school and teaching. We will divide our approach in three questions: the relations between philosophy with the city, a teacher's activities and philosophy and philosophy as a subject in the school system, questions which crisscross, overlap and get confused. We believe that these reflections will show the ways for our future reflection.

Este artigo se divide em duas partes. Na primeira seção, após a introdução, mapeamos as diversas ocorrências de “phýsis” ao longo das Hipotiposes Pirrônicas de Sexto Empírico, dividindo-as em 5 categorias: “natureza” como o real, em posição à “aparência”; o “natural” como aquilo que parece próprio, pertencente a algo ou alguém; a “Natureza”, como uma dimensão criadora e regente; o “natural” em oposição ao “antinatural”; a “natureza dos homens”. A forma como esses diversos usos aparecem na obra é invariavelmente crítica, (...) como elementos da argumentação contra os dogmáticos, especialmente os estoicos. Na segunda parte do trabalho, entretanto, mostramos como a “phýsis” aparece também de maneira positiva no início das Hipotiposes com a função de guia para a vida, como parte da resposta à célebre objeção da apraxía. Além disso, defendemos a hipótese de que a “natureza”, da perspectiva de Sexto, não se opõe nem ultrapassa as convenções e os costumes; pelo contrário, a natureza é o que é reconhecido por todos e é mesmo determinada pelas convenções e pelos costumes. (shrink)

O presente artigo discute a educação de pessoas jovens e adultas privadas de liberdade como um direito humano. Analisa as principais normas nacional e internacionais que fundamentam esse direito e discute o modo precário como ele vem sendo implantado no Brasil, tomando por base empírica a pesquisa realizada pela organização nãogovernamental Ação Educativa e parceiros em quatro penitenciárias e quatro centros de detenção provisória do Estado de São Paulo. As informações levantadas entre os meses de outubro e novembro de 2012 (...) buscaram traçar um diagnóstico sobre as condições físicas para o funcionamento das atividades educativas, as expectativas da população carcerária acerca dos estudos, além de procurar compreender o envolvimento de funcionários com as práticas educativas. Os dados foram analisados tomando-se as dimensões propostas por Tomasevski, ex-relatora da ONU para o direito à educação, com base na noção de educação como um direito humano: disponibilidade, acessibilidade, adaptabilidade e aceitabilidade. O material empírico e as análises apontam para, por um lado, oreconhecimento legal do direito à educação da população encarcerada, seja ela formal ou não formal, e por outro, a precária condição de oferta desse direito. Baseado no conceito “prisão pós-disciplinar” de Chantraine, o texto conclui que o direito à educação tem sido utilizado muito mais como mecanismo de controle das populações encarceradas, estando distante do seu reconhecimento como um processo de promoção humana e reinserção na sociedade. Palavras-chave: Educação nas prisões. Educação de jovens e adultos. Educação como direito humano. Educação escolar. Educação não formal. (shrink)

Nosso trabalho procura descrever a escola cinica atraves de seu fundador; Antistenes de Atenas (444-355) , analisando o comportamento do homem cinico e suas contradiçõess, sua busca pela virtude e pelo agir correto. Mostramos o caminho que o homem cinico deve percorrer para chegar a seu objetivo : a autarquia. Ao mesmo tempo, revelamos seu repúdio a toda cultura estabelecida e a sua relaçáo com o corpo e o prazer. O cínico deve distanciarse da cidade, das atividades mundanas e da (...) politica. (shrink)

A partir de uma análise crítica da teoria econômica da democracia de Downs, examinam-se, em termos do problema da "seleção adversa" de Ackerlof, os efeitos da assimetria de informação entre candidatos (com taxas diferentes de demagogia) e eleitores (com níveis diferentes de conhecimento), contra o pano de fundo da relação entre divisão de trabalho e democracia.

O artigo trata dos conceitos de um teatro público e de um teatro privado, a partir do surgimento da burguesia capitalista. O capitalismo estabeleceu um conflito entre as manifestações públicas (festas dramáticas) e o teatro de recinto fechado. As fontes brasileiras para um teatro público são vistas pela restauração e recuperação das nossas origens mediterrâneas em oposição ao pensamento protestante da América do Norte e Europa.

This is the way to say in Latin ‘you see my face, though you cannot see the rest of me’. So her. X 53 ‘tua, quae possum, pro te uestigia tango’, 135 ‘non oculis sed, qua potes, aspice mente’, art. III 633 ‘corpora si nequeunt, quae possunt, nomina tangunt’, trist. IV 2 57 ‘haec ego summotus, qua possum,. mente uidebo’, 3 17 sq. ‘esse tui memorem… quodque potest, secum nomen habere tuum’, 10 112 ‘tristia, quo possum, carmine fata leuo’, ex (...) Pont. IV 4 45 ‘absentem, qua possum, mente uidebo’.1 But that is not what Ovid seeks to say: he means ‘you see my face in such fashion as you can’, not in the flesh but in counterfeit presentment; and Latin expresses this meaning otherwise. As Ovid here speaks of his own likeness on a ring, so in ex Pont. II 8 55 he speaks of the likenesses of Augustus Tiberius and Liuia on a medal; and he says ‘nos quoque uestra iuuat quod, qua licet, ora uidemus’. Arellius Fuscus in Sen. suas. 4 I puts the same thought in the same way, ‘cur non ab infantia rerum naturam deosque, qua licet, uisimus, cum pateant nobis sidera et interesse numinibus liceat ?’ In her. XIII 41 sq. ‘qua possum, squalore tuos imitata labores dicar’ many MSS have changed the adverb into quo agreeing with the substantive hard by; and similarly here the ‘quae potes’ of the text has come from ‘qua potes’. (shrink)

_Seeing the World through Children’s Eyes_ brings an overarching emphasis on ‘seeing’ to early years research and provides an opportunity to see and hear from leading researchers in the field concerning how they work with visual methodologies in their early years research.

Introducing Dialogic Pedagogy presents some of the ideas of Russian philosopher Mikhail Bakhtin concerning dialogism in a way that will engage and inspire those studying early childhood education. By translating the growing body of dialogic scholarship into a practical application of teaching and learning with very young children, this book provides readers with alternative ways of examining, engaging and reflecting on practice in the early years to provoke new ways of understanding and enacting pedagogy. This text combines important theoretical ideas (...) with a practical application to support practitioners who are keen to promote creativity and agency through ethical self-other relations. It provides unique insights into the amazing world of the youngest child, and offers enriched understandings of the profound impact of adults in their journey of becoming (or bildung). Key points covered include: Investigating dialogic philosophy and its application to early childhood education, with an emphasis on notions of justice, democracy, ethics and answerability Considering the relationship between dialogism and pedagogical approaches Theorising a range of approaches to relevant early childhood practice, as pedagogy This accessible and readable guide offers sound theoretical principles with practical suggestions for early years' settings. The book is supplemented by an extensive online video resource website that will bring these revolutionary ideas to life.. (shrink)

il verbo latino «desiderare» deriva dal composto latino della particella "de-" con il termine "-sideris", plurale di "sidera", che significa pertanto "stelle". Quindi il desiderio non ha a che fare con una singola stella, ma con un insieme di stelle. Perché? Gli antichi collegavano idealmente nel cielo le stelle fino a formare le costellazioni, e queste erano necessarie non solo per orientarsi (ad es. nel mare), ma anche a livello esistenziale (l’astrologia). Il problema è che finora la parola de-Sidera è (...) stata interpretata come il sentimento di una «mancanza» di costellazioni, cioè di punti di orientamento, magari con stravaganti riferimenti al De bello gallico di Giulio Cesare. In queste pagine del 2017 dimostro che è possibile una interpretazione alternativa partendo dall'interpretazione della particella "de-" in quanto finora essa è stata interpretata unicamente come un prefisso privativo. Eppure "de-" oltre a un significato privativo nel senso di sentire la mancanza di stelle, può indicare anche una negazione. In pratica interpretare de-siderare nel senso di nostalgia delle stelle sarebbe come interpretare de-costruire come "nostalgia delle costruzioni"! In realtà de-Sidera non significa affatto nostalgia delle stelle, bensì, molto più radicalmente «de-Costellare» nel senso di negare la costellazione che imprigiona e abbruttisce la mia esistenza attuale negli affanni della routine quotidiana, per cercare, oltre tale costellazione fatalistica, cioè il DESTINO, quella che corrisponde meglio alla mia vera DESTINAZIONE, nel senso di vocazione. Il de-siderio non è quindi nostalgia delle stelle, ma ricerca della costellazione che corrisponde alla propria vocazione. (shrink)

When Jesus meets the Samaritan Woman at Jacob’s well in John 4, it is a meeting between two colonial subjects in the Roman Empire. In this encounter we find the Samaritan Woman as a triply marginalised body, a woman subject to multiple, intersecting forms of oppression within her patriarchal context. Identified as a Samaritan Woman, Jewish rabbis regarded her as unclean, impure, and being menstruous from birth. It can also be deduced that she is an outcast in her own society (...) because she comes to draw from the well at noon, the hottest part of the day when people did not usually fetch water. This Samaritan Woman is nameless, landless and powerless in an imperial, colonial and patriarchal context. The poem of Diana Ferrus, I’ve come to take you home, in memory of Sarah Baartman, highlights how Baartman was dehumanised and treated as a sexual object by European colonisers. Through a postcolonial reading of John 4, I consider the intersections between the Samaritan Woman and the early life of Sara Baartman in their respective colonial contexts and invite the reader, as the poem invites Baartman, to come home to Africa and resist Western European imperial and colonial patterns and tendencies.Contribution: This article has interdisciplinary implications. This is an interdisciplinary study in the sense that it offers a biblical interpretation of John 4 that is informed by the life of Sara Baartman that has been uncovered through anthropology, history and sociology. It is also integrating the field of postcolonial biblical hermeneutics with the theory of intersectionality. (shrink)

The second edition of The Great Psychotherapy Debate has been updated and revised to include a history of healing practices, medicine, and psychotherapy, an expanded theoretical presentation of the contextual model, an examination of therapist effects, and a thorough review of the research on common factors such as the alliance, expectations, and empathy.

For decades the papal tradition has renounced the term ‘war’ as something around which to build an ethical approach. One can sympathize with this: resort to war seems the consequence of ethical failure and brings in its train a host of brutalities including rape, torture, and murder that harm both victims and perpetrators. But that view of ‘war’ is an incomplete representation of the possibilities of the uses of force to secure legitimate political goods. Thus the popes have struggled to (...) maintain a clear voice in the face of abject tragedies like the Russian invasion of Ukraine: on the one hand, Pope Francis condemns war in an almost absolute manner; on the other, he recognizes the legitimacy of Ukrainian defensive uses of force. In so doing, of course, he merely abides the so-called ‘just war theory’ he seems to have discarded. My contribution will focus on the current state of the just war in Catholic teaching. I will maintain the state remains where it has been since at least the middle of the twentieth century: skeptical about the capacity of states to judge in terms of international law, but cognizant of their right to defend themselves against ongoing aggression. (shrink)

This article investigates why the Ecumenical Church in South Africa has not responded effectively to social issues such as bad governance, corruption, inequality, crime, and ethical decline. It uses contextual and comparative analysis to examine the historical, political, and theological factors that influence the church’s role and identity. It draws on missiology, practical theology, and ecclesiology to argue that the church is neglecting its moral and prophetic duty to uphold human dignity and value, and to offer hope and healing to (...) all. The investigation identified six reasons for the church’s social failure and proposes some practical and theological ways to improve its social responsibility and witness.Contribution: This article challenges the church to be a prophetic voice and witness for social transformation in South Africa. It calls for a national convention of Christian leaders to craft a unified vision for the country’s future and foster dialogue, cooperation, and social responsibility among diverse and complex churches. (shrink)

The metaphysics of gender and race is a growing area of concern in contemporary analytic metaphysics, with many different views about the nature of gender and race being submitted and discussed. But what are these debates about? What questions are these accounts trying to answer? And is there real disagreement between advocates of differ- ent views about race or gender? If so, what are they really disagreeing about? In this paper I want to develop a view about what the debates (...) in the metaphysics of gender and race are about, namely, a version of metaphysical deflationism, according to which these debates are about how we actually use or should use the terms ‘gender’ and ‘race’ (and other related terms), where moral and political considerations play a central role. I will also argue that my version of the view can overcome some recent and powerful objections to metaphysical deflationism of- fered by Elizabeth Barnes (2014, 2017). (shrink)

Growing concern has been expressed that we have entered a “post-truth” era in which each of us willfully believes whatever we choose, aided and abetted by alternative and social media that spin alternative realities for boutique consumption. A prime example of the belief in alternative realities is said to be acceptance of “conspiracy theories”—a term that is often used as a pejorative to indict claims of conspiracy that are so obviously absurd that only the unhinged could believe them. The epistemological (...) standard often involved in this indictment, however—the standard of “obvious” falsity—invites subjectivity in its application, because what is obviously false to one person can be common sense to another. This is not just a truism; considerable research suggests that people’s political beliefs, in general, and their acceptance or rejection of conspiracy theories in particular, tends in large part to be determined by partisan, ideological, and other priors. (shrink)

A prominent view of psychopathic moral reasoning suggests that psychopathic individuals cannot properly distinguish between moral wrongs and other types of wrongs. The present study evaluated this view by examining the extent to which 109 incarcerated offenders with varying degrees of psychopathy could distinguish between moral and conventional transgressions relative to each other and to nonincarcerated healthy controls. Using a modified version of the classic Moral/Conventional Transgressions task that uses a forced-choice format to minimize strategic responding, the present study found (...) that total psychopathy score did not predict performance on the task. Task performance was explained by some individual subfacets of psychopathy and by other variables unrelated to psychopathy, such as IQ. The authors conclude that, contrary to earlier claims, insufficient data exist to infer that psychopathic individuals cannot know what is morally wrong. (shrink)

It is unreasonable to assume that our pre-scientific emotion vocabulary embodies all and only those distinctions required for a scientific psychology of emotion. The psychoevolutionary approach to emotion yields an alternative classification of certain emotion phenomena. The new categories are based on a set of evolved adaptive responses, or affect-programs, which are found in all cultures. The triggering of these responses involves a modular system of stimulus appraisal, whose evoluations may conflict with those of higher-level cognitive processes. Whilst the structure (...) of the adaptive responses is innate, the contents of the system which triggers them are largely learnt. The circuits subserving the adaptive responses are probably located in the limbic system. This theory of emotion is directly applicable only to a small sub-domain of the traditional realm of emotion. It can be used, however, to explain the grouping of various other phenomena under the heading of emotion, and to explain various characteristic failings of the pre-scientific conception of emotion. (shrink)

Big Ideas for Little Kids includes everything a teacher, a parent, or a college student needs to teach philosophy to elementary school children from picture books. Written in a clear and accessible style, the book explains why it is important to allow young children access to philosophy during primary-school education. Wartenberg also gives advice on how to construct a "learner-centered" classroom, in which children discuss philosophical issues with one another as they respond to open-ended questions by saying whether they agree (...) or disagree with what others have said. (shrink)

In 'Een handvol filosofen' staan de filosofen centraal die sinds de oprichting van de Vrije Universiteit in 1880 aan deze instelling verbonden zijn geweest. Het gaat hierbij niet alleen om de inhoud van hun werk, maar ook om de personen zelf. Er waren filosofiedocenten die zich met de universiteit identificeerden en zich volledig konden ontplooien. Er waren er echter ook voor wie dit niet gold, die geïsoleerd of in gewetensnood raakten. Veel filosofiestudenten waren actief betrokken bij wat er in hun (...) faculteit gebeurde. Zij namen initiatieven, protesteerden soms tegen de gang van zaken en kozen partij in conflictsituaties. Sinds het eind van de jaren zestig van de twintigste eeuw verloor de Vrije Universiteit geleidelijk haar christelijk karakter. Tegenwoordig werken alle stafleden vanuit hun eigen motivatie mee aan een hoofdzakelijk seculier geworden universiteit, die ruimte biedt voor religieuze en levensbeschouwelijke diversiteit. (shrink)

First published in 1818, The World as Will and Representation contains Schopenhauer's entire philosophy, ranging through epistemology, metaphysics, philosophy of mind and action, aesthetics and philosophy of art, to ethics, the meaning of life and the philosophy of religion, in an attempt to account for the world in all its significant aspects. It gives a unique and influential account of what is and is not of value in existence, the striving and pain of the human condition and the possibility of (...) deliverance from it. This new translation of the first volume of what later became a two-volume work reflects the eloquence and power of Schopenhauer's prose and renders philosophical terms accurately and consistently. It offers an introduction, glossary of names and bibliography, and succinct editorial notes, including notes on the revisions of the text which Schopenhauer made in 1844 and 1859. (shrink)

We approach the philosophy of mathematics via a discussion of the differences between classical mathematics and constructive mathematics, arguing that each is a valid activity within its own context.

In lieu of an abstract, here is a brief excerpt of the content:Unpacking the Chalcedonian Formula:From Studied Ambiguity to Saving MysteryBrian E. Daley, S.J.One of the central questions Christian theologians continue to ask themselves, as they confront the mystery of the person of Christ, is, what is the significance for us today of the Council of Chalcedon? For generations of modern scholars, especially those in the West, the dense and rather technical phrases forged at that fifth-century gathering of Christian bishops (...) and appended to a restatement of what we know as the “Nicene creed” represented a major milestone in the Churches’ ongoing clarification of how disciples are to understand the person of Jesus the Savior.In J. N. D. Kelly’s widely used survey, Early Christian Doctrines,1 for instance, Chalcedon’s “settlement” of the twenty-four-year dispute between Nestorius and his Antiochene supporters and Cyril of Alexandria and the Church of Alexandria was the culmination of “the decisive period for Christology”2 in the early Church, an attempt to define an understanding of Christ that could be accepted by all Christians throughout the Empire, but which nevertheless—surprisingly, perhaps—“failed to bring permanent peace.”3 Aloys Grillmeier, in his foundational study of the growth of early Christian understandings of Jesus, speaks of the years up to Chalcedon as [End Page 165] temporally defining “the development of belief in Christ from its beginning to its first climax in a council of the Church.”4 In an influential study of the theology of the seventh-century monk and theologian Maximus the Confessor, Hans Urs von Balthasar emphasizes the centrality of Chalcedon’s formulaic, classically dialectical picture of the person of Christ as central to Maximus’s whole approach to God, the world, and the human spirit. The reason, Balthasar argues, lies in Chalcedon’s ability to affirm both unity and abiding difference in Christ as the dominant pattern of God’s relationship to creation:From the moment that Chalcedon, in its sober and holy wisdom, elevated the adverbs ‘indivisibly’ (ἀδαιρέτως) and ‘unconfusedly’ (ἀσυγχύτως) to a dogmatic formula, the image of a reciprocal indwelling of two distinct poles of being replaced the image of mixture. This mutual ontological presence (περιχώρησις) not only preserves the being particular to each element, to the divine and the human natures, but also brings each of them to its perfection in their very difference, even enhancing that difference. Love, which is the highest level of union, only takes root in the growing independence of the lovers; the union between God and the world reveals, in the very nearness it creates between these two poles of being, the ever-greater difference between created being and the essentially incomparable God.5With a little help from German Romantic philosophy, and perhaps from his Jesuit confrère Erich Przywara, Balthasar here sees in the Chalcedonian picture of Christ not only Maximus’s central inspiration, but the early Church’s final paradigm for conceiving how the transcendent God can be present and crucially active in the world.One might multiply examples. But does this understanding of Chalcedon’s portrait of Christ really represent its intent or its lasting meaning? What led to its articulation? What was, one may ask, the real achievement of this gathering of over 500 Eastern bishops, mainly from the Greek-speaking East, called by the new emperor Marcian and his long-influential spouse, the [End Page 166] Empress Pulcheria, in a port suburb across the Bosporus from Constantinople, in October of 451? On the level of Church politics, at least, it was a step towards restoring a balance, however briefly, between major centers of influence in the Church of the mid-fifth century, and the theological traditions with which they had become associated: a balance precariously achieved in 433, after the bitter controversy over Nestorius’s views on how to conceive the person of Christ, by what is often called the “Formula of Reunion,” which sketched the outlines of traditional faith in the Savior—a formula apparently drafted at that time by Theodoret of Cyrus and proposed by the Church of Antioch, but which was also warmly embraced by Theodoret’s principal rival, Cyril of Alexandria. After heated debates between the bishop of Constantinople, the... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 377 Parmenides: Being, Bounds, and Logic. By S. AUSTIN. New Haven: Yale University Press, 1986. Pp. xi + 203. $20.00. Within carefully drawn limits Austin conducts a rigorous analysis of Parmenides's poem that is both creative and forceful. His analysis reveals a logical structure to the poem that is more intricate and subtle than has previously been acknowledged. The result is a deeper insight into Parmenides 's (...) accomplishments in logic and methodology. Austin's view is that Parmenides first establishes criteria for the formation of judgments, and then uses a consciously systematic and comprehensive method to determine the sort of judgments that can describe being. Thus, Austin argues, all the arguments and distinctions of the " Truth " section-and to some extent those of " Opinion "-are necessary for a complete description of being. The argumentation is rigorous and Austin's thesis is certainly plausible, though some modifications are in order. The charge of anachronism presents the most fundamental challenge to Austin's thesis. For him, Parmenides is not only the "first logician" and " ontologist ", but the " founder of Western rational theology as well as of scientific explanation." These accolades are commonplace, but nonethe less misleading. More serious is Austin's claim that Parmenides employs the principles of noncontradiction and excluded middle, and displays an understanding-albeit a partial one-of the functions of negation, double negation, copula and predicate. Austin sees countless anticipations of Parmenides's successors from Plato to the present, and has no qualms about rendering parts of the poem in contemporary philosophical jargon. For example, the phrase "not the same" in fr. 8.22 should, on Austin's reading, be taken to mean, " having its numerical nonidentity secured by means of qualitative difference" (p. 88). Austin recognizes the charge of anachronism, but believes his interpretation best accounts for the poem's logical structure. More specific anticipations of Plato and Aristotle are tackled in chapter 5. Chapter 1 ("Why Not 'Is Not'~") contains an ingenious solution to a problem that has puzzled scholars and students alike for centuries. The goddess of Parmenides's poem proclaims (fr. 2) : "that it is not and that it is right for it not to be, this I point out to you as a completely uninformative track." Why, then, do nearly all the signposts of being in fr. 8 use negative language and indirect prooH This problem, Austin suggests, has not been sufficiently appreciated. Austin shows forcefully that no interpretation of fr. 8 can stand which explains away the goddess 's use of negative language. Austin's own explanation results from careful scrutiny of the grammar of predications and assertions in fr. 8. Curiously, of all the negative expressions in fr. 8, the expression ovK e. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 381 Nature and Motion in the Middle.Ages. By FR. JAMES A. WEISHE,IPL. Edited by William E. Carroll. Studies in Philosophy and the History of Philosophy, v. 11. Washington, D.C.: The Catholic University of American Press, 1985. Pp. xii + 292. In this book the editor brings together some articles previously published by Fr. James Weisheipl which deal with various questions relating to Aristotle's natural philosophy along with (...) some medieval interpretations, mainly by St. Thomas Aquinas. The volume was not originally intended to be a posthumous offering, but Fr. James's untimely death has made it into one, and the editor provides a warm ' In Memoriam' at the end. During his fruitful scholarly career in medieval studies Weisheipl devoted much of his efforts to correcting what he took to be some basic modern misunderstandings of Aristotelian and medieval natural philosophy. A long-standing and still commonly held view has it that modern science became possible only after a total and unequivocal rejection of Aristotle's understanding of physical science. According to this theory, science as we now understand it appeared only in the seventeenth century. which is to say long after the close of the Middle Ages (pp. 261 ff.) and therefore, apart from purely historical interest, there remains nothing to be gained from a study of the medieval view of science. In the last century, however, Pierre Duhem argued that heretofore unrecognized linkages exist between modern science and the much earlier efforts by Aristotle and his medieval interpreters. Following Duhem's pioneering work, more recent scholarship has increased still further our knowledge of the relationship between early and modern science, with some (e.g. A. Maier) emphasizing elements of discontinuity and others (e.g. Weisheipl ) pointing out some long neglected but nonetheless philosophically sound and therefore still valuable insights of Aristotle and his medieval disciples. Weisheipl argues that the Aristotelian/medieval notion of nature is perfectly compatible with what he terms the physico-mathematical approach so profitably adopted by modern science. (ch. 11) He rejects the idea that the scientist, after the weleome advances of men like Galileo and Newton, is henceforward correct in replacing the earlier concept of nature with a purely mechanistic model of the universe. The more recent fruitful application of the physico-mathematieal method in science, far from requiring the rejection of Aristotle's concept of nature in favor of a nature-less mechanical model, finds a needed complimentarity with its inclusion as a sure foundation. Taking Aristotle's lead, Albert the Great, Aquinas, and others in fact, Weisheipl argues, were quite well aware of 38~ BOOK REVIEWS the more mathematically grounded method in studying nature. The work they did especially in astronomy, optics, and harmonics, W eisheipl points out, clearly reveals their belief in the heuristic power of mathematics. He readily admits that the earlier attempts to ' save the appearances ' with relatively primitive mathematical tools pale in comparison with the modern achievement, but he thinks the fundamental instinct so remarkably exploited by later scientists is already evident in earlier times. At the core of Weisheipl's exposition of Aristotelian/medieval science is the basic concept of nature, and the frequent failure of scholars to understand this concept conectly is, in his view, the major underlying reason for so much confusion. " For Aristotle..., v. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS El Primer Principia del Obrar Moral y las Normas Especificas en el Pensamiento de G. Grisez y!. Finnis. By AURELIO A.NSALDO. Roma: Pontificia Universita Lateranense, 1990. Pp. xiii+ 255. This unusually excellent and important doctoral dissertation was written in Rome at the Istituto Giovanni Paolo II per Studi su Matrimonio e Famiglia, a component of the Lateran University. The author currently teaches at the Ateneo Romano della (...) Santa Croce in Rome. The volume is of special importance for three reasons: (1) it provides a comprehensive, detailed, and accurate account of the moral theory developed by Germain Grisez and John Finnis over the past quarter century (Joseph Boyle has also made important contributions to this theory, and Ansaldo has noted these); (2) it defends Grisez and Finnis against many of the criticisms which have been unjustly leveled against their thought; and (3) it raises some critically import· ant issues by way of constructive criticism. In what follows I will briefly comment on the first and second features of Ansaldo's work and discuss more fully the third important component of his scholarly study. In the first part of his work (pp. 3-100), Ansaldo offers readers a splendid synthesis of the thought of Grisez and Finnis. He has carefully studied everything written by these authors from 1964 to 1988. He has included important material from Finnis that had escaped even my attention, and I have tried to study everything these authors have written. He has also succeeded in presenting their thought comprehensively and faithfully. He understands what they think, appreciates it, and presents it accurately. In short, he does justice to their thought. In this respect his study is quite superior to another doctoral dissertation, Russell Hittinger's A Critique of the New Natural Law Theory. Hittinger's work has been severely criticized, and rightly so, not only by Grisez but by others (e.g., Robert George and William Marshner) ; it seriously misrepresents the work of Grisez and Finnis. A criticism of this sort cannot be levelled against Ansaldo's work; it provides an accurate and very scholarly account of their thought. In the second part of his study (pp. 103-229) Ansaldo offers a critical assessment of the work of Grisez and Finnis. Here he first shows that many of the criticisms leveled against their thought are unjust and unfounded, particularly those offered by such writers as Veatch, Rittinger, Flicken, Bourke, et al. These writers charge that Grisez and Finnis fail to show how moral principles are rooted in metaphysics and anthropology, that they completely separate ethics from metaphysics, natural law from human nature, etc. Ansaldo, by a patient and thorough BOOK REVIEWS 888 examination of their thought and the thought of St. Thomas, defends Grisez and Finnis from these misguided criticisms. He shows, first of all,,that Grisez and Finnis are correct (and fully in accord with St. Thomas) in holding that our krwwledge of the primary principles of natural law is not derived from our knowledge of metaphysics or of human nature. By referring to appropriate texts of Grisez and Finnis, Ansaldo shows conclusively that these authors explicitly recognize the intimate rela· tionship between ethics and metaphysics, between natural law and human nature. They fully and explicitly recognize that, were our na· ture other than it is, namely, the nature of human beings, the goods pedective of us would be other than what they actually are. When these goods are grasped by practical reason, they serve as starting points or principles of purposeful human action. Nonetheless, our practical krwwledge of these goods, is not epistemologically derived from or dependent upon prior knowledge, speculative in character, of human nature. In short, in contrast to their critics and in conformity with St. Thomas, Grisez and Finnis are correct in holding that our practical understanding of the primary principles of natural law is not dependent upon our prior understanding of metaphysics or human nature. At the same time they explicitly acknowledge and defend the truth that onto· logically ethics is grounded in metaphysics and anthropology. "Our authors," Ansaldo writes, " have always sought not only to respect but even more to defend and explain the fact that the basis... (shrink)

The notion of fundamentality, as it is used in metaphysics, aims to capture the idea that there is something basic or primitive in the world. This metaphysical notion is related to the vernacular use of “fundamental”, but philosophers have also put forward various technical definitions of the notion. Among the most influential of these is the definition of absolute fundamentality in terms of ontological independence or ungroundedness. Accordingly, the notion of fundamentality is often associated with these two other technical notions.

Modern scholars have been concerned with the hostility shown to Alexander by the Hellenistic schools of philosophy. Two literary portraits have been distinguished, the Peripatetic and the Stoic, the former deriving from Theophrastus' book on Callisthenes, or starting with this work the Peripatetics worked out a theory of and applied it to Alexander, in order to belittle his achievements. It was a case of giving sophisticated expression to the kind of crude resentment expressed by Demades.

The locus classicus for Plutarch's own views on his methods is in the Alexander He has begun by asking for the indulgence of his readers if they do not find all the exploits of Alexander and Caesar recounted by the biographer or if they discover him not reporting some famous incident in detail (); and he goes on to compare his own search for evidence which will indicate the kind of soul, with the activity of the painter, who, in order (...) to create a likeness, concentrates on the eyes and pays little attention to the other parts. Commentators and critics have been right to take this as a key text for the purpose of understanding Plutarch's attitude towards his biographical work; nevertheless there are other passages in the Lives where we can at least glimpse his attitude to his subject, and we can only see the Alexander-remarks in correct perspective if we take these other passages into account. I propose therefore, starting with the Alexander, to see how far these critical remarks apply to Plutarch's theory and practice elsewhere in the Lives. (shrink)

According to the Ars Amatoria the notorious rape took place on the occasion of a primitive dramatic entertainment staged in a theatre, in which the seats and furnishings were also primitive. There is no time for a description of the arts of the performers—a tibicen and a ludius—before the Romans, impatient for action, receive their signal from Romulus. Nor is there any mention of a god in whose honour the entertainment had been provided.

Inside What Would Plato Do?, you'll find the basics of philosophy, written in an easy, digestible way we can all understand, along with questions to help you apply these important theories to your own life. So, after you've learned about a philosophical concept, you'll then be challenged to test yourself and see how the results can impact your daily life. For instance, after learning about Kant's theory of morality and the importance of intention you're challenged with questions like: Can good (...) people do bad things? Was there a time when you intended to do something helpful that ended up being hurtful? Does that make you a good person (because you intended to do good) or a bad person (because the results were bad)? What Would Plato Do? will not only help you better understand some of the greatest thinkers ever but will also help you think of the world around you in a whole new way! (shrink)

Margaret Wise Brown's The Important Book, which is a childrens' picture book, provides an excellent opportunity to discuss metaphysics. The book opens up for our reflection the viability of a certain metaphysical account of the nature of objects. In making a distinction between the important feature or property of an object and all the others that it simply is or has, The Important Book operates with the assumption that all objects have what metaphysicians call an essential property. As the book (...) has it, while there are many things that are true of any object, only one is essential to it. These other things are accidents or non‐essential properties of the object. Essentialism is the metaphysical view that objects have one property — their essential property — that cannot change while the object remains the same thing. (shrink)

We live in turbulent times, our world is changing at accelerating speed. Information is everywhere, but wisdom appears in short supply when trying to address key inter-related challenges of our time such as; runaway climate change, the loss of biodiversity, the depletion of natural resources, the on-going homogenization of culture, and rising inequity. Living in such times has implications for education and learning. This book explores the possibilities of designing and facilitating learning-based change and transitions towards sustainability. In 31 chapters (...) contributors from across the world discuss (re)emerging forms of learning that not only assist in breaking down unsustainable routines, forms of governance, production and consumption, but also can help create ones that are more sustainable. The book has been divided into three parts: re-orienting science and society, re-connecting people and planet and re-imagining education and learning. This is essential reading for educators, educational designers, change agents, researchers, students, policymakers and entrepreneurs alike, who are concerned about the well-being of the planet and convinced of our ability to do better. The content and related issues can be discussed on the blog by editor Arjen Wals: Transformative learning. 'We are living in times of incertitude, complexity, and contestation, but also of connectivity, responsibility, and new opportunities. This book analyses the consequences of these times for learning in formal, non-formal, and informal education. It explores the possibilities offered by the concept of sustainability as a central category of a holistic paradigm which harmonizes human beings with Earth. To change people and to change the world are interdependent processes - this book contributes to both.' Moacir Gadotti, Director of Paulo Freire Institute, São Paulo, Brazil 'I hope you share my excitement about the innovations for sustainability that this book catalogues and analyses. While the ecological news is grim, the human news is not. Even in a time of accelerating change, people are showing their enormous capacities to learn, adapt, restore and protect.' From the Foreword by Juliet Schor, author of ‘True Wealth: how and why millions of Americans are creating a time-rich, ecologically-light, small-scale high-satisfaction economy’ 'This book implies a ‘culture of critical commitment’ in educational thinking and practice - engaged enough to make a real difference to social-ecological resilience and sustainability but reflexively critical enough to learn constantly from experience and to keep options open in working for a sustainability transformation.' From the Afterword by Stephen Sterling, Professor of Sustainability Education, Centre for Sustainable Futures, Plymouth University, United Kingdom. (shrink)

"This comprehensive volume - containing 27 chapters and contributions from six continents - presents and discusses key principles, perspectives, and practices of social learning in the context of sustainability. Social learning is explored from a range of fields challenged by sustainability including: organizational learning, environmental management and corporate social responsibility; multi-stakeholder governance; education, learning and educational psychology; multiple land-use and integrated rural development; and consumerism and critical consumer education. An entire section of the book is devoted to a number of (...) reflective case studies of people, organizations and communities using forms of social learning in moving towards sustainability. 'This book brings together a range of ideas, stories, and discussions about purposeful learning in communities aimed at creating a world that is more sustainable than the one currently in prospect....The book is designed to expand the network of conversations through which our society can confront various perspectives, discover emerging patterns, and apply learning to a variety of emotional and social contexts.' From the Foreword by Fritjof Capra, co-founder of the Center of Ecoliteracy. 'Joining what is so clear and refreshing in this book with the larger movements toward a critically democratic and activist education that is worthy of its name, is but one step in the struggle for sustainability. But it is an essential step if we are to use the insights that are included in this book.' From the Afterword by Michael Apple, author of 'Educating the ""Right"" Way: Markets, Standards, God, and Inequality'.". (shrink)

Shrek! focuses on an issue in the philosophy of language, a relatively new area of philosophical investigation that first emerged during the twentieth century. Some philosophers disagree with the claim that you cannot separate the descriptive and evaluative elements of linguistic statements. This is because they take descriptive statements to be the basic elements of language, to which our subjective attitudes get attached later in a contingent manner. At its most basic level language presents a symbolic picture of facts in (...) the world. Shrek! presents what philosophers call a thought experiment that purports to show that the descriptive and evaluative contents of sentences are really distinct. The chapter ends by suggesting how to discuss the philosophy of language with children. (shrink)

In Daniel Manus Pinkwater's quirkily illustrated book, The Big Orange Splot, a strange accident leads a man to change his life. The book presents an important claim that the existentialists and other philosophers have embraced: That the life of conformity is one that people ought to avoid, despite its attractiveness. Instead of living a life just like everyone else and fulfilling expectations that others have for us, our lives should resemble the transformed facades of all the homes on Mr. Plumbean's (...) street: reflections of our own, individual dreams. (shrink)

The chapter talks about Shel Silverstein's The Giving Tree, which is a favorite of many children, adults, and teachers. The story of a relationship between a boy and a tree is charming for, despite the vicissitudes of the relationship, the two end up together at the end, with the boy — now an old man — sitting contentedly on the tree — itself reduced to a mere stump. The book raises an important issue in the field of environmental ethics. It (...) asks us to recognize that between childhood and old age, people operating within the Western tradition of ethics are not mindful of the value that the non‐human beings in their environment have for them as well as for future generations. Harkening to such warnings, environmental ethicists have attempted to raise important issues about our relationship with the other beings that make up our world. (shrink)

Robert Mursch's picture book, The Paper Bag Princess, inverts many of the gender roles traditionally found in fairy tales: It's a prince (Roland) who gets abducted in this story, not a princess, though it's the princess (Elizabeth) who must come to the rescue and save him. Although these reversals are a source of the book's humor, they also underscore claims made in feminist philosophy, the specific branch of social and political philosophy considered in this chapter. Feminist philosophers and literary scholars (...) have pointed out that happy endings reassert harmful gender norms. Elizabeth's rejection of Roland marks her as a truly feminist hero, for she won't let him treat her in a demeaning manner even though she has staked her own life on saving him. With this story, you can hopefully steer children into a discussion of gender bias and oppression, and how traditional stories function to support it. (shrink)

The Sneetches by Theodor Geisel (otherwise known as Dr Seuss) is a satirical story that targets illicit discrimination. The book presents its parable about discrimination by depicting a society in which one group discriminates against another group because of an easily perceptible difference between them. The real irrationality of discrimination in both The Sneetches and real life is that it is based on the false claim that members of the discriminated‐against group are inferior to members of the discriminating group. The (...) book ends with all of the Sneetches playing with one another, paying no attention to the presence or absence of stars on their bellies. The lesson that children draw from The Sneetches is clear: Discriminating against people in a different social group is wrong. (shrink)

"Among the foremost Catholic philosophers of his generation. He has utilized the fullness of the Catholic intellectual tradition to brilliantly take the measure of modern philosophical thought... This volume is an expression of Robert Wood's singular philosophical outlook." -Jude Dougherty, dean emeritus, school of philosophy, The Catholic University of America.

A sample of 227 business students from the United States and Australia was used to evaluate factors that impact business students' ethical orientation and factors that impact students' perceptions of ethical classroom behaviors. Perceptions of classroom behaviors was considered a surrogate for future perceptions of business behaviors. Independent factors included age, gender, religious orientation, country of origin, personality, and ethical orientation. A number of factors were related to ethical orientation, but only age and religious orientation exhibited much impact upon perceptions (...) of ethical classroom behaviors. (shrink)