Isaiah Berlin is widely acknowledged as a major figure in twentieth-century political philosophy and the history of ideas. His famous Oxford inaugural lecture, Two Concepts of Liberty, especially the last, crucial, section, entitled The One and the Many, has provoked a vast secondary literature. So it is surprising that until now there has been no substantial critical reader dedicated to his work.Editors George Crowder and Henry Hardy have admirably filled this need with this stimulating new volume, which provides a (...) systematic and comprehensive treatment of the main aspects of Berlin's work. The essays (all but two of which are newly commissioned) critically examine Berlin's work across its whole range, including his treatment of Marx, Russian thinkers, Jewish themes, liberty, pluralism, the Enlightenment and Counter-Enlightenment, nationalism, history, and religion.The contributors are: Jonathan Allen (University of Illinois, Urbana-Champaign); Shlomo Avineri (Hebrew University, Jerusalem); Terrell Carver (University of Bristol); Joshua L. Cherniss (Harvard and Oxford Universities); George Crowder (Flinders University); William A. Galston (University of Maryland); Graeme Garrard (Cardiff University); Ryan Hanley (Marquette University); Henry Hardy (Oxford University); Michael Jinkins (Austin Presbyterian Theological Seminary); David Miller (Oxford University); Mario Ricciardi (University of Milan); and Andrzej Walicki (University of Notre Dame).Complete with a valuable bibliography, this outstanding collection of recent scholarship on a seminal thinker shows the continuing relevance and importance of Berlin's many contributions to the understanding of our contemporary predicament.George Crowder (Adelaide, Australia), associate professor in the School of Political and International Studies at Flinders University, Adelaide, Australia, is the author of Classical Anarchism, Liberalism and Value Pluralism and Isaiah Berlin: Liberty and Pluralism.Henry Hardy (Oxford, England), a Fellow of Wolfson College (Oxford, England), Isaiah Berlin's editor, and one of his literary trustees, has edited or co-edited 17 books by Isaiah Berlin, most recently Political Ideas in the Romantic Age, Flourishing: Letters 1928-1946, and The Soviet Mind: Russian Culture under Communism. He is currently working with Jennifer Holmes on an edition of Berlin's letters. (shrink)

This book is an anthology with the following themes. Non-European Tradition: Bussanich interprets main themes of Hindu ethics, including its roots in ritual sacrifice, its relationship to religious duty, society, individual human well-being, and psychic liberation. To best assess the truth of Hindu ethics, he argues for dialogue with premodern Western thought. Pfister takes up the question of human nature as a case study in Chinese ethics. Is our nature inherently good (as Mengzi argued) or bad (Xunzi’s view)? Pfister ob- (...) serves their underlying agreement, that human beings are capable of becoming good, and makes precise the disagreement: whether we achieve goodness by cultivating autonomous feelings or by accepting external precepts. There are political consequences: whether government should aim to respect and em- power individual choices or to be a controlling authority. Early Greek Thinking: Collobert examines the bases of Homeric ethics in fame, prudence, and shame, and how these guide the deliberations of heroes. She observes how, by depending upon the poet’s words, the hero gains a quasi- immortality, although in truth there is no consolation for each person’s inevi- table death. Plato: Santas examines Socratic Method and ethics in Republic 1. There Socrates examines definitions of justice and tests them by comparison to the arts and sciences. Santas shows the similarities of Socrates’ method to John Rawls’ method of considered judgments in reflective equilibrium. McPherran interprets Plato’s religious dimension as like that of his teacher Socrates. McPherran shows how Plato appropriates, reshapes, and extends the religious conventions of his own time in the service of establishing the new enterprise of philosophy. Ac- cording to Taylor, Socrates believes that humans in general have the task of helping the gods by making their own souls as good as possible, and Socrates’ unique ability to cross-examine imposes on him the special task of helping others to become as good as possible. This conception of Socrates’ mission is Plato’s own, consisting in an extension of the traditional conception of piety as helping the gods. Brickhouse and Smith propose a new understanding of Socratic moral psychology—one that retains the standard view of Socrates as an intellectualist, but also recognizes roles in human agency for appetites and passions. They compare and contrast the Socratic view to the picture of moral psychology we get in other dialogues of Plato. Hardy also proposes a new, non-reductive understanding of Socratic eudaimonism—he argues that Socrates invokes a very rich and complex notion of the “Knowledge of the Good and Bad”, which is associated with the motivating forces of the virtues. Rudebusch defends Socrates’ argument that knowledge can never be impotent in the face of psychic passions. He considers the standard objections: that knowledge cannot weigh incom- mensurable human values, and that brute desire, all by itself, is capable of moving the soul to action. Aristotle: Anagnostopoulos interprets Aristotle on the nature and acquisition of virtue. Though virtue of character, aiming at human happiness, requires a complex awareness of multiple dimensions of one’s experience, it is not properly a cognitive capacity. Thus it requires habituation, not education, according to Aristotle, in order to align the unruly elements of the soul with reason’s knowledge of what promotes happiness. Shields explains Aristotle’s doctrine that goodness is meant in many ways as the doctrine that there are different analyses of goodness for different types of circumstance, just as for being. He finds Aristotle to argue for this conclusion, against Plato’s doctrine of the unity of the Good, by applying the tests for homonymy and as an immediate cons- equence of the doctrine of categories. Shields evaluates the issue as unresolved at present. Russell discusses Aristotle’s account of practical deliberation and its virtue, intelligence (phronesis). He relates the account to contemporary philo- sophical controversies surrounding Aristotle’s view that intelligence is neces- sary for moral virtue, including the objections that in some cases it is unnecessary or even impedes human goodness. Frede examines the advantages and disadvantages of Aristotle’s virtue ethics. She explains the general Greek con- ceptions of happiness and virtue, Aristotle’s conception of phronesis and compares the Aristotle’s ethics with modern accounts. Liske discusses the question of whether the Aristotelian account of virtue entails an ethical-psy- chological determinism. He argues that Aristotle’s understanding of hexis allows for free action and ethical responsibility : By making decisions for good actions we are able to stabilize our character (hexis). Hellenistic and Roman: Annas defends an account of stoic ethics, according to which the three parts of Stoicism—logic, physics, and ethics—are integrated as the parts of an egg, not as the parts of a building. Since by this analogy no one part is a foundation for the rest, pedagogical decisions may govern the choice of numerous, equally valid, presentations of Stoic ethics. Piering interprets the Cynic way of life as a distinctive philosophy. In their ethics, Cynics value neither pleasure nor tradition but personal liberty, which they achieve by self-suffi- ciency and display in speech that is frank to the point of insult. Plotinus and Neoplatonism: Gerson outlines the place of ordinary civic virtue as well as philosophically contemplative excellence in Neoplatonism. In doing so he attempts to show how one and the same good can be both action-guiding in human life and be the absolute simple One that grounds the explanation of everything in the universe. Delcomminette follows Plotinus’s path to the Good as the foundation of free will, first in the freedom of Intellect and then in the “more than freedom” of the One. Plotinus postulates these divinities as not outside but within each self, saving him from the contradiction of an external foundation for a truly free will. General Topics: Halbig discusses the thesis on the unity of virtues. He dis- tinguishes the thesis of the identity of virtues and the thesis of a reciprocity of virtues and argues that the various virtues form a unity (in terms of reciprocity) since virtues cannot bring about any bad action. Detel examines Plato’s and Aristotle’s conceptions of normativity : Plato and Aristotle (i) entertained hybrid theories of normativity by distinguishing functional, semantic and ethical normativity, (ii) located the ultimate source of normativity in standards of a good life, and thus (iii) took semantic normativity to be a derived form of normativity. Detel argues that hybrid theories of normativity are—from a mo- dern point of view—still promising. Ho ̈ffe defends the Ancient conception of an art of living against Modern objections. Whereas many Modern philosophers think that we have to replace Ancient eudaimonism by the idea of moral obligation (Pflicht), Ho ̈ffe argues that Eudaimonism and autonomy-based ethics can be reconciled and integrated into a comprehensive and promising theory of a good life, if we enrich the idea of autonomy by the central elements of Ancient eudaimonism. Some common themes: The topics in Chinese and Hindu ethics are perhaps more familiar to modern western sensibilities than Homeric and even Socratic. Anagnostopoulos, Brickhouse and Smith, Frede, Liske, Rudebusch, and Russell all consider in contrasting ways the role of moral character, apart from intellect, in ethics. Brickhouse / Smith, Hardy, and Rudebusch discuss the Socratic con- ception of moral knowledge. Brickhouse / Smith and Hardy retain the standard view of the so called Socratic Intellectualism. Shields and Gerson both consider the question whether there is a single genus of goodness, or if the term is a homonym. Bussanich, McPherran, Taylor, and Delcomminette all consider the relation between religion and ethics. Pfister, Piering, Delcomminette, and Liske all consider what sort of freedom is appropriate to human well-being. Halbig, Detel, and Ho ̈ffe propose interpretations of main themes of Ancient ethics. (shrink)

Thank you so much for the invitation to be here with you. It is always a pleasure to be with people who understand, believe in, and know the importance of public health. Those of us who work in the legislative arena know how infrequent it is to have dialogue and conversation with people who really have a good, tangible, hands-on working knowledge of health care, and particularly of public health.The notion of public health is an interesting one. It will range—if (...) you talk to people in the legislature or out of the legislature—from just complete ignorance to total unawareness of what we mean by the words “public health.” When you talk to individuals like us in this room, we find a mixture of definitions, a mixture of understandings, and a mixture of appreciation as to what public health really is. (shrink)

Thank you so much for the invitation to be here with you. It is always a pleasure to be with people who understand, believe in, and know the importance of public health. Those of us who work in the legislative arena know how infrequent it is to have dialogue and conversation with people who really have a good, tangible, hands-on working knowledge of health care, and particularly of public health.The notion of public health is an interesting one. It will range—if (...) you talk to people in the legislature or out of the legislature—from just complete ignorance to total unawareness of what we mean by the words “public health.” When you talk to individuals like us in this room, we find a mixture of definitions, a mixture of understandings, and a mixture of appreciation as to what public health really is. (shrink)

Public health ethics is emerging as a new field of inquiry, distinct not only from public health law, but also from traditional medical ethics and research ethics. Public health professional and scholarly attention is focusing on ways that ethical analysis and a new public health code of ethics can be a resource for health professionals working in the field. This article provides a preliminary exploration of the ethical issues faced by public health professionals in day-to-day practice and of the type (...) of ethics education and support they believe may be helpful. (shrink)

Public health ethics is emerging as a new field of inquiry, distinct not only from public health law, but also from traditional medical ethics and research ethics. Public health professional and scholarly attention is focusing on ways that ethical analysis and a new public health code of ethics can be a resource for health professionals working in the field. This article provides a preliminary exploration of the ethical issues faced by public health professionals in day-to-day practice and of the type (...) of ethics education and support they believe may be helpful. (shrink)

The issue of public health ethics has received much attention in recent years and is seen as a new field, distinct from medical ethics. Faculty from the University of Virginia, Johns Hopkins School of Public Health, Georgetown University, the University of Minnesota, and others received a grant from the Greenwall Foundation to examine this new field of public health ethics and identify the unique principles that distinguish it from the study of medical ethics. In the course of that study, which (...) included exploring the field with public health practitioners, a number of distinguishing ethical principles emerged. The moral principles appropriate for public health officials included producing benefits; avoiding, preventing and removing harms; producing a maximum balance of benefits over harms; and distributing benefits and burdens fairly. (shrink)

Darwin the writer -- Learning to see : Darwin's prophetic apprenticeship on the Beagle voyage -- The prose of On the origin of species -- Surprise and paradox : Darwin's artful legacy -- Darwinian mind and Wildean paradox -- Hardy's Woodlanders and the Darwinian grotesque -- Coda : the comic Darwin.

In the novels of George Eliot, Thomas Hardy, and D.H. Lawrence a miniature history of the English working class can be found. Through their sympathetic portrayals, these authors transformed working-class culture from a patronizing pastiche into a vital reality. This achievement was crucial to the rise of the English working-class as the key agency of democratic reform from the mid-nineteenth to the mid-twentieth century. In our own times, by contrast, depictions of working-class culture are patronizing at best, if not (...) openly denigrating. This crisis of representation has born recent fruit in the phenomenon of populism, a long-term consequence of the undermining of genuinely popular rule under neoliberal capitalism. Returning to the works of Eliot, Hardy, and Lawrence in this book the author offers a sense of direction for contemporary politics, by rediscovering the vital force of working-class culture. (shrink)

I argue that the use of the separateness of persons in the debate between the priority view and the competing claims view is deeply flawed. In making the case, I argue for three points. First, that...

Predatory grooming is a form of abuse most familiar from high-profile cases of sexual misconduct, for example, the Nassar case at Michigan State. Predatory groomers target individuals in a systematic effort to lead them into relationships in which they are vulnerable to exploitation. This is an example of a broader form of epistemic misconduct that Leydon-Hardy describes as epistemic infringement, where this involves the contravention of social and epistemic norms in a way that undermines our epistemic agency. In this (...) chapter, Leydon-Hardy looks at the distinctive epistemic harm caused by epistemic infringement. She argues that this harm cannot be understood simply as the victim’s having a false belief, or even as her being alienated from her belief-forming mechanisms. A deeper understanding of the harm caused by infringement shows that it stems from damage to one’s epistemic agency, and indeed, to one’s personhood. (shrink)

Excerpt from The Gospel of Pain Were it not thus, 0 King of my salvation, Many would curse to thee and I for one, Fling thee thy bliss and snatch at thy damnation, Scorn and abhor the rising of the sun. Ring with the reckless shivering of laughter Wroth at the woe which thou hast seen so long, Question if any recompense hereafter Waits to atone the intolerable wrong. Is there not wrong too bitter for atoning? What are these desperate (...) and hideous years? Hast thou not heard thy whole creation groaning, Sighs of the bondsman, and a woman's tears? About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

Introduction: our environment is out of control -- The foundation: your environment shapes you -- Every hero is the product of a situation : understanding the proximity effect -- How your environment shapes you : the myth of willpower -- Use positive-stress environments to promote change -- Create enriched environments : the key of "forcing functions" to promote change -- More than good intentions : how to adapt to new and difficult environments -- Grow into your goals : outsource your (...) motivation to high pressure environments -- Optimal environments for rapid learning : shortcuts to success -- Rotate your environments : change it up based on the work you're doing -- Find unique collaborations : design your world through transformational relationships -- Never forget where you came from : remember the environment where you began -- Pse rejuvinating environments to promote recovery and growth -- Establish your value system : the clearer you get, the more successful you'll be -- Remove everything that conflicts with your values : how to make tough choices -- Change your defaults : outsource your behavior to your environment -- Create triggers to prevent self-sabotage : putting failure-planning to work -- Shock your routine : the power of regular sabbaticals -- Reset your body and brain every week: the power of a fast -- Designate a sacred space : create an environment to stay on course -- Conclusion: no matter where you are, you can change -- Acknowledgments -- Index -- About the author. (shrink)

Introduction -- Ethical preliminaries -- Economics -- Justice -- Business ethics -- Conclusion.

Is thinking necessarily linguistic? Do we _think with words_, to use Bermudez’s (2003) phrase? Or does thinking occur in some other, yet to be determined, representational format? Or again do we think in various formats, switching from one to the other as tasks demand? In virtue perhaps of the ambiguous nature of first-person introspective data on the matter, philosophers have traditionally disagreed on this question, some thinking that thought had to be pictorial, other insisting that it could not be but (...) linguistic. When any problem divides a community of otherwise intelligent rational thinkers, one suspects some deep conceptual confusion is at play. Indeed, we believe that the conceptual categories used to frame these and related questions are so hopelessly muddled that one could honestly answer “both simultaneously”, or “neither”, depending one what is meant by the alternatives. But let’s get our priorities straight. This paper first and foremost aims at defending what we believe to be a step in that direction of the proper view of thinking, a view we call the spatial-motor view. In order to do so, however, we have found it essential to start by address the conceptual confusion just alluded to. Accordingly, the paper proceeds in two steps. First a conceptual step, in which we reconsider some of the traditional categories brought into play when thinking about thinking. Then an empirical step, in which we offer empirical evidence for one of the views conceptually isolated during the first part of the work. Future version of this collaborative work will include a speculative step in which we spin out an evolutionary and developmental scenario whose function it is justify the spatial-motor view by showing how it fits into current evolutionary and developmental theories. (shrink)

Aristotle maintains that every man has, or should have, a single end, a target at which he aims. The doctrine is stated in E.N. I 2. ‘If, then, there is some end of the things we do which we desire for its own sake, and if we do not choose everything for the sake of something else, clearly this must be the good and the chief good. Will not the knowledge of it, then, have a great influence on life? Shall (...) we not, like archers who have a mark to aim t, be more likely to hit upon what is right?’. Aristotle does not here prove, nor need we understand him as claiming to prove, that there is only one end which is desired for itself. He points out correctly that, if there are objects which are desired but not desired for themselves, there must be some object which is desired for itself. The passage further suggests that, if there were one such object and one only, this fact would be important and helpful for the conduct of life. (shrink)

Is thinking necessarily linguistic? Do we think with words, to use Bermudez’s (2003) phrase? Or does thinking occur in some other, yet to be determined, representational format? Or again do we think in various formats, switching from one to the other as tasks demand? In virtue perhaps of the ambiguous na- ture of first-person introspective data on the matter, philosophers have tradition- ally disagreed on this question, some thinking that thought had to be pictorial, other insisting that it could not (...) be but linguistic. When any problem divides a community of otherwise intelligent rational thinkers, one suspects some deep conceptual confusion is at play. Indeed, we believe that the conceptual cate- gories used to frame these and related questions are so hopelessly muddled that one could honestly answer “both simultaneously”, or “neither”, depending one what is meant by the alternatives. But let’s get our priorities straight. This paper first and foremost aims at defending what we believe to be a step in that direc- tion of the proper view of thinking, a view we call the spatial-motor view. In order to do so, however, we have found it essential to start by addressing the conceptual confusion just alluded to. Accordingly, the paper proceeds in two steps. First a conceptual step, in which we reconsider some of the traditional categories brought into play when thinking about thinking. Then an empirical step, in which we offer empirical evidence for one of the views conceptually isolated during the first part of the work. Future version of this collaborative work will include a speculative step in which we spin out an evolutionary and developmental scenario whose function it is justify the spatial-motor view by showing how it fits into current evolutionary and developmental theories. (shrink)

En el escrito Vorläufige Thesen zur Refomation der Philosophie, Ludwig Feuerbach atribuye a Spinoza la autoría de la filosofía especulativa. A la zaga queda Schelling, considerado por Feuerbach únicamente como el restaurador de la misma. En la secuencia establecida por éste, Hegel sería, por su parte, solo un elemento más en la constitución de la filosofía especulativa, aunque tiene el mérito de completar tal sistema de pensamiento. En el presente artículo pretendo determinar en qué medida el autor de esta filosofía (...) se halla presente en el que la consuma. Esbozaré la forma y grado de esa presencia poniendo el foco en un aspecto nuclear, que, al mismo tiempo, servirá de guía del trabajo aquí propuesto: la negación. (shrink)

In this paper I discuss Plato's conception of expertise as a part of the Platonic theory of a good, successful life (eudaimonia). In various Platonic dialogues, Socrates argues that the good life requires a certain kind of knowledge that guides all our good, beneficial actions: the “knowledge of the good and bad”, which is to be acquired by “questioning ourselves and examining our and others’ beliefs”. This knowledge encompasses the particular knowledge of how to recognize experts in a given technical (...) domain. The central element in Socrates’ account of an expert is what I call the truth-and-caring criterion: an expert has to make seeking the truth and avoiding (avoidable) error her supreme epistemic goal and she has to make caring for common goods the supreme goal of practising her expertise. (shrink)

Written by four members of the Calvin College philosophy department, The Little Logic Book is a valuable resource for teachers and undergraduate students of philosophy. In addition to providing clear introductions to the modes of reasoning students encounter in their philosophy course readings, it includes a nuanced description of common informal fallacies, a narrative overview of various philosophical accounts of scientific inference, and a concluding chapter on the ethics of argumentation. The book features engaging dialogues on social, philosophical and religious (...) issues based on the styles of argument taken up in the chapters. In additions to core concepts, distinctions, explanations, rules of inference, methods of assessment, and examples, The Little Logic Book provides philosophical commentary that will stimulate discussion of the assumptions and implications of various kinds of human reasoning. (shrink)

Idealist philosopher Georg Hegel defied the traditional epistemological distinction of objective from subjective and developed his own dialectical alternative. Remarkable for its breadth and profundity, this work combines aspects of psychology, logic, moral philosophy, and history to form a comprehensive view that encompasses all forms of civilization. Its three divisions consist of the subjective mind (dealing with anthropology and psychology), the objective mind (concerning philosophical issues of law and morals), and the absolute mind (covering fine arts, religion, and philosophy). Wide-ranging (...) in its influence, this survey of the evolution of consciousness is essential reading for all students of philosophy and history. (shrink)

The topic of a priori knowledge is approached through the theory of evidence. A shortcoming in traditional formulations of moderate rationalism and moderate empiricism is that they fail to explain why rational intuition and phenomenal experience count as basic sources of evidence. This explanatory gap is filled by modal reliabilism -- the theory that there is a qualified modal tie between basic sources of evidence and the truth. This tie to the truth is then explained by the theory of concept (...) possession: this tie is a consequence of what, by definition, it is to possess (i.e., to understand) one’s concepts. A corollary of the overall account is that the a priori disciplines (logic, mathematics, philosophy) can be largely autonomous from the empirical sciences. (shrink)

This important new work surveys the source and ramifications of the famed Nuremburg Code -- recognized around the world as one of the cornerstones of modern bioethics.