On a busy day in October 1202, Walframo of Gemona, a resident of Venice living in the parish of San Stae, made his will. Although still a young man, he was anxious to put his affairs in order because, as he put it, “preparing to go in the service of the Lord and his Holy Sepulcher, I am mindful of the day of my death.” Walframo was apparently a man of some wealth. In his will he left his wife, Palmera, (...) her dowry of seventy Venetian lire as well as three houses and four household slaves that Walframo had given to her as a morning gift after their nuptials. He also directed her to spend three hundred Venetian lire for the benefit of his soul. Days later, Walframo boarded one of the hundreds of vessels that made up the great fleet of the Fourth Crusade and sailed out of the Venetian lagoon. Whether he ever returned home is unknown. (shrink)

To begin with, there is a conceptual necessity implied in the very concept of cause itself, and in all concepts that have a causal element; and this definitional "must," far from being conventional or arbitrary, reflects the natural necessity of those physical systems which in fact constitute the nature of our universe. The conceptual necessity of the concept of cause can be pointed up in the following way. Assume that we have good reason for saying at to that f, g, (...) h, and i are jointly sufficient to E and hence C of E. What would we say at t1 if f, g, h, and i occurred but not E? We would clearly not say then, or ever, that while ordinarily these conditions are jointly sufficient for E, this time they were not; rather we would say that somehow we were mistaken in thinking that f, g, h, and i at t1 were identical with f, g, h, and i at t0. We might have been mistaken in either of two ways. We might have mis-identified one of the conditions at t1, erroneously thinking, say, that p was an f; or one or more of the conditions might have had its nature altered, losing some capacity or power it once had. In either case, we would withdraw the claim at t1 that C was the cause of E. Since we would withdraw the use of C at t1 and would never admit that f, g, h, and i at any t, if genuine instances of f, g, h, and i, would not produce E, we are clearly using C in such a way that actually producing E is part of its meaning. On the assumption that the conditions are genuinely the same, it follows, so to speak, from the principle of identity that they must produce the same effect. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Oberlin's First Philosopher* EDWARD H. MADDEN ASA MAHANWAS THE FroST president of Oberlin College (1835-50) and professor of moral philosophy--the usual pattern during these years of "academic orthodoxy" when Christianity was purveyed in American colleges as the philosophy.1 The orthodox professors argued philosophical points very little but rather "presented" and "illustrated" their basic truths. 2 In some ways Mahan fit the stereotype. He did not always probe deeply (...) into questions or always offer reasons for his conclusions. His books are full of phrases like "it could not be otherwise", "no one, it is presumed, will deny that", "it is intuitively evident", "everyone cannot but know", and so on. And he frequently cited other philosophers, as well as the Scriptures, as "authorities." He even cited lengthy passages from Jonathan Edwards whenever he could, even though he differed with Edwards on almost every major point f In more important ways Mahan, however, does not fit the stereotype. Unlike Francis Wayland and most of the other academic orthodoxy before 1850, he had read, and been influenced by, German and French philosophers as well as the Scottish realists. Mahan was particularly influenced by Kant and Cousin. An astute contemporary reviewer remarked that Mahan, like Cousin, was an eclectic. "His eclecticism degenerates sometimes into the merely aggressive, and he delights occasionally in strange and incongruous combinations of Kant, Coleridge, Cousin and himself, but showing here and there great vigor and acuteness, and very considerable philosophical ability." a The aggressiveness of Mahan also sets him apart from the rest of the orthodoxy. He was too fiery by temperament to pass up polemics and hence got to the heart of some basic philosophical problems. He attacked the Edwardian doctrine of determinism and was led, by the vigor of his attack, into what many nineteenth-century Christians considered heresy3 He attacked utilitarianism in all its forms, including Paley's, in a far more consistent and thorough fashion than Francis Wayland and the other followers of Scottish realism and English intuitionism. And first and foremost he vigorously attacked the moral philosophy of his colleague Charles Grandison Finney, famous evangelist, professor of theology, and president-to-be of Oberlin. The spiritedness of his criticisms frequently aroused the ire of his Oberlin colleagues, but the spirited- *Research for some of the material in this paper was made possible by a grant from the Penrose Fund of the AmericanPhilosophicalSociety. ~Cf. Herbert W. Schneider, A History o] American Philosophy (2nd ed.; New York: Columbia University Press, 1963),pp. 195-220; and Joseph L. Blau, Men and Movements in American Philosophy (New York: Prentice-Hall, Inc., 1952). 2Cf. E. H. Madden, "Francis Wayland and the Limits of Moral Responsibility," Proceedings o] the American Philosophical Bociety, Vol. 106 (1962),pp. 348-359. *Quoted by R. S. Fletcher in his History o] Oberlin College (Oberlin, Ohio, 1943),II, 701. 4Fletcher, I, 223-231. [57] 58 HISTORY OF PHILOSOPHY hess fortunately was accompanied by a "considerable philosophical ability" that merits close attention. I Mahan's critique of Edwards appears in his Doctrine o] the Will, first published in 1844. According to Mahan, "Edwards stands convicted of a fundamental error in philosophy, an error which gives form and character to his whole workmthe confounding of the Will with the Sensibility, and thus confounding the characteristics of the phenomena of the former faculty with those of the phenomena of the latter." 5 The trouble is that the whole of Edwards' work "is constructed without an appeal to Consciousness, the only proper and authoritative tribunal of appeal in the case." 8 If we attend carefully to consciousness, said Mahan, we can distinguish volition from the strongest desire and hence must distinguish between the separate faculties of will as personal activity and sensation as mere passive impression. The latter does not "act," it merely "suffers." The will is the moving force in life and unless it can be shown that there is some necessary connection between will and sensation--which, in fact, cannot be done--then it follows that the will is free, that is, the source of "personal activity." Mahan's rejection of universal determinism, of course, entailed the rejection of the Calvinistic doctrine of election... (shrink)

Das neue Buch des bereits mit zahlreichen Arbeiten besonders zum Vierten Kreuzzug hervorgetretenen Autors setzt sich aus drei unterschiedlichen, wenn auch eng miteinander verwobenen Teilen zusammen: einer Untersuchung zur Familie und zur Biographie des Dogen Enrico Dandolo, einer Darstellung von Politik und Verfassungsgeschichte Venedigs im 12. Jahrhundert und einer Geschichte des Vierten Kreuzzugs. Die Erzähl- und Argumentationsstränge der drei Teile sind vielfach miteinander verschränkt und verfolgen gemeinsam ein viertes Ziel: anschaulich zu machen, daß die politischen und verfassungsrechtlichen Entwicklungen des 12. (...) Jahrhunderts, besonders aber die mit der Person des Enrico Dandolo eng verbundenen Geschehnisse des Vierten Kreuzzugs die Stadt Venedig fundamental veränderten und sie von einer Kaufmannsrepublik (merchant republic) zu einer Seemacht (maritime empire) werden ließen. (shrink)

In this paper I want to do the following things. First I want to show that in the part of the Theaetetus where the relationship between knowledge and perception is examined, the concept of knowledge that is in question is very clearly characterized. We are left in no doubt as to what is to count as knowing. Secondly I want to unravel in some detail the case that Socrates puts on Protagoras’ behalf where he draws on what Protagoras actually wrote (...) (151 E-152C); as opposed to what he may have taught secretly to his pupils (152C-160D). Thirdly I wish to argue that if we let the dialogue speak for itself, it is manifest that this case put up on Protagoras’ behalf at 151 E-152C is not overthrown; it is not even shaken. (shrink)

In this paper I want to do the following things. First I want to show that in the part of the Theaetetus where the relationship between knowledge and perception is examined, the concept of knowledge that is in question is very clearly characterized. We are left in no doubt as to what is to count as knowing. Secondly I want to unravel in some detail the case that Socrates puts on Protagoras’ behalf where he draws on what Protagoras actually wrote (...) ; as opposed to what he may have taught secretly to his pupils. Thirdly I wish to argue that if we let the dialogue speak for itself, it is manifest that this case put up on Protagoras’ behalf at 151 E-152C is not overthrown; it is not even shaken.In that part of the dialogue where the question is under examination whether or not knowledge and perception are the same, Socrates uses an idealized concept of knowledge. That is, he restricts the use of the word by setting down what he will consider to be the essential characteristics of knowledge, the sufficient and necessary conditions of its being instantiated. An excellent piece of philosophical procedure. (shrink)

It is not quite as easy to see that there is in fact no formula of this modal language having the same truth conditions (in terms of S5 Kripke semantics) as (1). This was rst conjectured by Allen Hazen2 and later proved by Harold Hodes3. We present a simple direct proof of this result and discuss some consequences for the logical analysis of ordinary modal discourse.

Because anticipated and retrospective regret play important roles in practical deliberation and motivation, better understanding them can illuminate the contours of human agency. However, the possibility of self-ignorance and the fact that we change over time can make regret—especially anticipatory regret—not only a poor predictor of where the agent will be in the future but also an unreliable indicator of where the agent stands. Granting these, this paper examines the way in which prospective and, particularly, retrospective regret can nevertheless yield (...) important insight into the sorts of creatures we are, both generally and individually. The experience of retrospective regret can show a person she values something in a way she did not know or that she is (or was) a different person than she had thought, insights which can factor into forward-looking, or prospective, deliberation. Such instances of revelatory regret reveal something to the agent about herself as agent. I examine two cases of agential self-ignorance. In the first, the experience of regret reveals what the agent values, not only to others but even to the agent himself. In the second, the agent anticipates experiencing regret for an action but does not experience the regret, suggesting that the agent did not value the rejected alternative in the way she thought. Anticipatory regret is forward-looking and can play an important role in practical deliberation. But insofar as anticipatory regret flows from one’s imperfect judgment and prospection about oneself, retrospective regret can be an important corrective in helping the agent understand her own standpoint. (shrink)

Four predictors were posited to affect business student attitudes about the social responsibilities of business, also known as corporate social responsibility (CSR). Applying Forsyth's (1980, "Journal of Personality and Social Psychology" 39, 175–184, 1992, "Journal of Business Ethics" 11, 461–470) personal moral philosophy model, we found that ethical idealism had a positive relationship with CSR attitudes, and ethical relativism a negative relationship. We also found materialism to be negatively related to CSR attitudes. Spirituality among business students did not significantly predict (...) CSR attitudes. Understanding the relationship between CSR attitudes and the significant predictors has important implications for researchers and teachers in particular. (shrink)

The present book is intended to help students overcome difficulties by presenting Jaspers' thoughts in comparatively clear and straightforward fashion. While it denies that philosophy is "practical" in any cheap and obvious sense, it follows Jaspers in attempting to avoid the otiose and emphasize the relevance of philosophy to matters of ultimate concern. Those who wish a more theoretical and systematic presentation may well call to mind that, as Heidegger's followers express it, Jaspers, like Kierkegaard- and to some extent Sartre- (...) quite deliberately spurned the "ontological" in favor of the "ontic.". (shrink)

In 'Law as a Leap of Faith' Gardner's analogy of faith in law to faith in God may seem outlandish. But consider the implications of the positions Gardner's jurisprudential views assemble: law can give us reason to do what we would otherwise not have reason to do - in fact it can give us reason to do what would otherwise be immoral. This is the implication of a commitment to law's capacity to give exclusive reasons, on one hand, together with (...) the commitment, on the other, that any given law is valid because of its sources and not its moral merits. (shrink)

This paper reports on an investigation of issues surrounding the use of ethical codes/codes of conduct in Irish based companies. Using a comprehensive questionnaire survey, the paper examines the incidence, content and enforcement of codes of conduct among a sample of the top 1000 companies based in Ireland. The main findings indicate that the overall usage of codes of conduct amongst indigenous Irish companies has increased significantly from 1995 to 2000. However, in line with prior research, these codes focus primarily (...) on issues surrounding company and employee protection as opposed to society protection. Almost half of all codes are written by company personnel or provided by head office. Revisions of codes are common but formal ongoing methods of instructing new staff about codes are not prevalent. Less than one-third of companies with codes have formal channels for reporting violations but a high percentage have formal disciplinary procedures in place for breaches of codes. (shrink)

In his newly updated version of The Anatomy of a Constitutional Law Case, Alan F. Westin provides a documentary portrait of historically important constitutional law case, 'Youngstown Sheet & Tube Co. v. Sawyer, ' from its rise in a bargaining dispute in the steel industry during 1952 to the aftermath of its decision by the United States Supreme Court. Westin has added to his classic book additional materials and personal commentaries collected since the work was first published. The new information (...) covers what went on within the Truman administration, what went on within the Supreme Court when analyzing and resolving issues that come before it. Westin includes selections from transcripts, briefs and other official proceedings, adds notes describing each phase of the constitutional process, and a section of commentary and questions relating this case to others. (shrink)