Schlossberger contends that we are to be judged morally on the basis of what we are, our "world-view," rather than what we do.In Moral Responsibility and ...

The paper suggests replacing the shareholder/stakeholder distinction with a “Dual-Investor” model of business: stockowners provide the specific capital for business ventures, while society provides the “opportunity capital.” Thus society is an investor in every business venture. Dual-Investor theory provides a response (based purely on the ethics of investment) to Milton Friedman’s arguments that executives should maximize profit by any legal means, avoids recent criticisms by Kenneth Goodpaster and Thomas McMahon, and suggests that the dichotomy between private and public ownership overlooks (...) several important alternatives. Some consequences of the theory are detailed and a sketch of a theory of property, based on Dual-Investor theory, is appended. (shrink)

It is often said that one cannot be held responsible for something one cannot help. Indeed, Ted Honderich, Paul Edwards, and C. A. Campbell have suggested that it is obtuse, barbaric, or a solecism to think otherwise 1. Thus, if (contra Sartre and others) one cannot help feeling one's emotions, one is not responsible for one's emotions. In this paper I will argue otherwise; one is responsible for one's emotions, even if one cannot help feeling them. 2 In particular, I (...) will define a rather special sense of the word 'responsible', one that is closely tied to our ordinary notion of moral worth. We are, in that special sense of the word, 'responsible' for our emotions. I will then argue that my limited sense of 'responsibility' is sufficient to warrant morale valuation of individuals, and can be used as the basis for a theory of punishment. (shrink)

The concepts of self-interest and self-love feature prominently in both The Theory of Moral Sentiments and The Wealth of Nations. Various notions of self-preservation, self-interest, and self-love are distinguished, and it is shown how self-love functions less as a motive than as an orientation. Although self-love may corrupt moral perception, the impartial spectator serves as an antidote. Smith’s conception of self-interest in The Wealth of Nations is a broad one and not inconsistent with the moral psychology of The Theory of (...) Moral Sentiments. That the virtue of benevolence features less in The Wealth of Nations than The Theory of Moral Sentiments is not surprising given Smith’s overall account of sympathetic interaction, as well as the threshold of knowledge required for benevolent action. The chapter closes with a summary consideration of prudence, a virtue grounded in self-interest, and an examination of the status of ambition. (shrink)

This essay presents the challenges facing those preparing to teach the history of modern philosophy and proposes some solutions. I first discuss the goals for such a course, as well as the particular methodological challenges of teaching a history of modern philosophy course. Next a standard set of thinkers, readings, and themes is presented, followed by some alternatives. I then argue that one ought to diversify one’s syllabus beyond the canoni­cal set of six or seven white men. As a first (...) step toward that goal, I propose several ways to include women philosophers in the syllabus. I then lay out assignments and in-class activities that aid students toward the course goals. I conclude with a consideration of the challenges and rewards of teaching modern philosophy. (shrink)

Projects importing technology to lesser developed nations may raise five important concerns: famine resulting from substitution of cash crops for subsistence crops, the use of products banned in the United States but permitted overseas, the use of products safe in the U.S. but unsafe under local conditions, ecological consequences of technological change, and cultural disruption caused by displacing traditional ways of life. Are engineers responsible for the foreseeable hunger, environmental degradation, cultural disruption, and illness that results from the project? Are (...) engineers guilty of paternalism if they refuse to accept the project for that reason? Criteria are given to help engineers assess the extent of their responsibility when working in lesser developed nations. (shrink)

Throughout his career, William James defended personal consciousness. In his Principles of Psychology (1890), he declared that psychology is the scientific study of states of consciousness as such and that he intended to presume from the outset that the thinker was the thought. But while writing it, he had been investigating a dynamic psychology of the subconscious, which found a major place in his Gifford Lectures, published as The Varieties of Religious Experience in 1902. This was the clearest statement James (...) was able to make before he died with regard to his developing tripartite metaphysics of pragmatism, pluralism and radical empiricism, which essentially asked ‘Is a science of consciousness actually possible?’ James’s lineage in this regard, was inherited from an intuitive psychology of character formation that had been cast within a context of spiritual self-realization by the Swedenborgians and Transcendentalists of New England. Chief among these was his father, Henry James, Sr, and his godfather, Ralph Waldo Emerson. However, James was forced to square these ideas with the more rigorous scientific dictates of his day, which have endured to the present. As such, his ideas remain alive and vibrant, particularly among those arguing for the fusion of phenomenology, embodiment and cognitive neuroscience in the renewed search for a science of consciousness. (shrink)

Throughout his career, William James defended personal consciousness. In his Principles of Psychology (1890), he declared that psychology is the scientific study of states of consciousness as such and that he intended to presume from the outset that the thinker was the thought. But while writing it, he had been investigating a dynamic psychology of the subconscious, which found a major place in his Gifford Lectures, published as The Varieties of Religious Experience in 1902. This was the clearest statement James (...) was able to make before he died with regard to his developing tripartite metaphysics of pragmatism, pluralism and radical empiricism, which essentially asked ‘Is a science of consciousness actually possible?’ James’s lineage in this regard, was inherited from an intuitive psychology of character formation that had been cast within a context of spiritual self-realization by the Swedenborgians and Transcendentalists of New England. Chief among these was his father, Henry James, Sr, and his godfather, Ralph Waldo Emerson. However, James was forced to square these ideas with the more rigorous scientific dictates of his day, which have endured to the present. As such, his ideas remain alive and vibrant, particularly among those arguing for the fusion of phenomenology, embodiment and cognitive neuroscience in the renewed search for a science of consciousness. (shrink)

Informed consent is one of the most important ethical and legal principles in the United States, including Texas, and reflects a profound respect for individuals and their ability to make decisions in their own best interest. It is also a critical underpinning of medical practice, although how it is actually carried out has not been well studied. A survey was conducted in the private practices and a hospital in the Texas Medical Center in Houston, Texas to ascertain how physicians, patients (...) and patient's family members perceive and demonstrate the elements of informed consent. In-depth interviews of twelve physicians, three patients and three family members were carried out. For physicians, consent was an explicit and implicit aspect of virtually all medical practice. Physicians would seek patient input concerning medical decisions whenever possible and might also discuss care choices with families. However, they often made decisions based upon what they perceived as the patient's best interests. Patients expected the physician to involve them in the decision process, but whether they turned to family members, or even others to assist them, varied considerably. Although Texas physicians respect the competent patient as the primary decision maker, they may bypass a formal surrogate decision maker to gain input from others, including their own view of what is in the patient's best interest. (shrink)

A Thousand Plateaus is the engaging and influential second part of Capitalism and Schizophrenia, the remarkable collaborative project written by the philosopher Gilles Deleuze and the psychoanalyst Félix Guattari. This hugely important text is a work of staggering complexity that made a major contribution to contemporary Continental philosophy, yet remains distinctly challenging for readers in a number of disciplines. Deleuze and Guattari's 'A Thousand Plateaus': A Reader's Guide offers a concise and accessible introduction to this extremely important and yet challenging (...) work. Written specifically to meet the needs of students coming to Deleuze and Guattari for the first time, the book offers guidance on: - Philosophical and historical context - Key themes - Reading the text - Reception and influence - Further reading. (shrink)

This essay presents and analyzes the recent work of four prominent contemporary Jewish ethicists: Eugene Borowitz, David Novak, Byron Sherwin, and Walter Wurzburger. These authors are united in their affirmation of covenant as the central category of Jewish moral obligation and their concern to construct a Jewish ethic out of the classical sources of Judaism. Yet, as an individual analysis of their books will show, they adopt markedly different views of the authority of traditional Jewish law , the respective (...) roles of individual and community in moral deliberation, and the degree to which changing historical circumstances alter moral truths. (shrink)

Although Adam Ferguson is regarded typically as a secular thinker, the larger frame of this thought may reflect his theism. After recounting, in summary fashion, elements of Ferguson's life, the paper sets forth his embrace of standard doctrines of eighteenth-century natural theology, including the metaphysical basis between mind, activity, and moral happiness, as well as Ferguson's treatment of an important theme of Christian belief – human sinfulness. Turning to Ferguson's moral theory, it is argued that energetic and moralized activity, vigour, (...) may be less an expression of ‘civic humanism’ than of Ferguson's practical experience within the Scottish Church. More important, the very idea of vigorous exertion manifests, in Ferguson's own view, the human reflection of the Divine. Even if Ferguson remains a secular thinker, there is reason to regard him as a man whose thought bears the marks of religious belief and institutional practice. (shrink)

Engineers have a greater responsibility than many other professionals not to commit civil disobedience in performing their jobs as engineers. It does not follow that engineers have no responsibility for their company’s actions. Morally, engineer may be required to speak out within the company or even publicly against her company. An engineer may be required to work on a project or quit her job. None of these acts, generally, are against the law. An engineer may be morally required to commit (...) civil disobedience as a private citizen. But, given the institutional character of engineering and the division of labor in the modern world, very rarely will conscience require an engineer to violate the law in the performance of her job as an engineer. (shrink)

Background Changes in policies and practices related to repeat cesareans and home birth in the U.S. have been influenced by different interpretations of the risk of poor outcomes. Methods This article examines two cases—vaginal birth after cesarean (VBAC) and home birth to illustrate how an emphasis on relative over absolute risk has been used to characterize outcomes associated with these practices. The case studies will rely on reviews of the research literature and examination of data on birth trends and outcomes. (...) Results Childbirth involves some unique challenges in assessing health risks, specifically the issues of: (1) timing of risks (lowering health risk in a current birth can increase it in subsequent births); (2) the potential weighing of risks to the mother’s versus the infant’s health; (3) the fact that birth is a condition of health and many of the feared outcomes (for example, symptomatic uterine rupture) involve very low absolute risk of occurrence; and (4) a malpractice environment that seizes upon those rare poor outcomes in highly publicized lawsuits that receive widespread attention in the clinical community. In the cases of VBAC and home birth, the result has been considerable emphasis on relative risks, typically an adjusted odds ratio, with little consideration of absolute risks. Conclusion Assessments of the safety of interventions in childbirth should involve careful consideration and communication of the multiple dimensions of risk, particularly a balancing of relative and absolute risks of poor health outcomes. (shrink)

This essay explores the experience of suffering in order to see to what extent it can be understood within the context of the human condition without diverting the reality of suffering or denying the meaning of human existence and divine reality. Particular attention is given to describing and interpreting what I call the transcendent dimensions of suffering with the intent of showing that in the experience of suffereing persons come up against the limits of what can be accounted for in (...) ordinary terms and point towards transcendent reality. In religious faith the transcendent dimensions of suffering may be understood to come together with other transcendent dimensions of experience in a more distinctive or focused encounter with transcendent reality. The conception of God that is suggested by the transcendent dimensions of suffering, however, differs from the model of God in western theism as an absolutely transcendent, all powerful, immutable and impassible being. (shrink)

This paper articulates a framework, “E,” for developing ethical claims about environmental issues. E is a general framework for constructing arguments and working out disputes, rather than a particular theory. It may be deployed in various ways by writers with quite different views to generate diverse arguments applying to a broad panoply of issues. E can serve as a common language between those who adopt anthropocentric and nonanthropocentric standpoints. E is anthropocentric in the sense that it begins with ideas about (...) human excellence and human interests. Arguments employing E suggest that we, as human beings, have certain duties regarding the environment. Since it may also be true that various duties attach to being an organism of any stripe, that nature has intrinsic value, and so forth, arguments employing E can be seen as supplementing, rather than replacing, nonanthropocentric moral arguments. Moreover, E is anthropocentric in its methodology but not necessarily in its results. Some accounts of human excellence yield the sorts of obligations that biocentrists advocate. As a result, arguments employing E can have force with both those who adopt and those who reject non-anthropocentric standpoints. (shrink)

Because resentment features prominently in work relations, supervisors should understand the nature of such emotions and how to address them. Popular wisdom’s insistence that emotions cannot be rationally assessed is mistaken. Emotions are judgments embodied in perceptions, dispositions, and “raw feels,” that reflect one’s worldview. At the core of paradigmatic resentment is the moral judgment that someone has betrayed one by unfairly rejecting one in a way that shows ill-will. Non-paradigmatic resentment is an extension of the paradigm. This paper examines (...) (part I) the logic of resentment and (part II) how supervisors can avoid and assist subordinates in processing resentment. Part III suggests that emotional change requires reconciling inconsistencies in a person’s worldview, which may require deep and widespread changes in outlook. Emotions are as logical or illogical as the people who have them. People are immune neither from criticism for their emotions nor from demands that their emotions be changed. (shrink)

An examination of Rahner’s theology and cognitive linguistics shows that the two are basically in accord concerning sacramental efficacy. This article also puts cognitive linguistics into conversation with Rahner’s theologies of expression. In Rahner’s theology of the symbol, he argues that all beings express themselves in that which is not themselves. Furthermore, Rahner noted the existence of uniquely powerful “primordial words” , which mediate the reality to which they point. Cognitive linguistics sees all human knowing as mediated by the “embodied (...) mind,” and characterized by concept integration, wherein a given thing comes to be known in terms of another. This understanding of embodied mind, poses a significant challenge to the Christian tradition. This challenge is answered, though, by Rahner’s distinctive anthropology and christology. (shrink)