This contemporary, comprehensive, and practical text helps you discover and determine your own guidelines for helping within the broad limits of professional codes of ethics and divergent theoretical positions. This text is the relied-upon, essential text for students in any helping field-the book many students return to well into their professional careers. The authors raise what they consider to be central issues, present a range of diverse views on the issues, discuss their position, and present opportunities for you to refine (...) your own thinking and actively develop your own informed position. Questions explored include: What role do the therapist's personal values play in the counseling relationship? What ethical responsibilities and rights do clients and therapists have? What considerations are involved in adapting counseling practice to diverse client populations? and more. (shrink)

This brief supplement offers students a handy resource that contains codes of ethics for the various professional organizations. Available for packaging with this textbook at a nominal price.

The export of arms belongs to the most contested issues in democracies. In this article, we examine the economic repercussions of the recent easing of the Japanese arms exports restrictions. We develop a rational expectations argument to understand why some political events increase the income of the arms manufacturers, while other ones reduce it or have no effect at all. Event studies suggest that investors closely observe relevant political developments since stock prices of the six arms manufacturers companies reacted consistently (...) to the announcements and leaks as to whether the arms export restrictions would be lifted or not. (shrink)

Festschrift in Honor of Barry Smith on the occasion of his 65th Birthday. Published as issue 4:4 of the journal Cosmos + Taxis: Studies in Emergent Order and Organization. Includes contributions by Wolfgang Grassl, Nicola Guarino, John T. Kearns, Rudolf Lüthe, Luc Schneider, Peter Simons, Wojciech Żełaniec, and Jan Woleński.

Nicholas of Cusa (1401-1464) was active during the Renaissance, developing adventurous ideas even while serving as a churchman. The religious issues with which he engaged - spiritual, apocalyptic and institutional - were to play out in the Reformation. These essays reflect the interests of Cusanus but also those of Gerald Christianson, who has studied church history, the Renaissance and the Reformation. The book places Nicholas into his times but also looks at his later reception. The first part addresses institutional (...) issues, including Schism, conciliarism, indulgences and the possibility of dialogue with Muslims. The second treats theological and philosophical themes, including nominalism, time, faith, religious metaphor, and prediction of the end times. (shrink)

Nowhere has H.L.A. Hart's influence on philosophical jurisprudence in the English-speaking world been greater than in the way its fundamental project and method are conceived by its practitioners. Disagreements abound, of course. Philosophers debate the extent to which jurisprudence can or should proceed without appeal to moral or other values. They disagree about which participant perspective—that of the judge, lawyer, citizen, or “bad man”—is primary and about what taking up the participant perspective commits the theorist to. However, virtually unchallenged is (...) the view that jurisprudence is fundamentally interpretive or “hermeneutic”; that it takes for its subject a certain kind of social practice, constituted by the behavior and understandings of its participants; that its task is to explain this practice and its relations to other important social practices; and that it can properly be explained only by taking full account of participant understandings. It is, perhaps, some measure of the hegemony of Hart's influence that Ronald Dworkin mounts his fundamental challenge to Hart's positivism squarely from within this jurisprudential orthodoxy. Dworkin may have exceeded the limits of the method as Hart conceived it, but, as Stephen Perry has argued, “the seeds of Dworkin's strong version of inter-pretivism were sown by Hart himself.”. (shrink)

William Perm summarized the Magna Carta thus: “First, It asserts Englishmen to be free; that's Liberty. Secondly, they that have free-holds, that's Property.” Since at least the seventeenth century, liberals have not only understood liberty and property to be fundamental, but to be somehow intimately related or interwoven. Here, however, consensus ends; liberals present an array of competing accounts of the relation between liberty and property. Many, for instance, defend an essentially instrumental view, typically seeing private property as justified because (...) it is necessary to maintain or protect other, more basic, liberty rights. Important to our constitutional tradition has been the idea that “[t]he right to property is the guardian of every other right, and to deprive a people of this, is in fact to deprive them of their liberty.” Along similar lines, it has been argued that only an economic system based on private property disperses power and resources, ensuring that private people in civil society have the resources to oppose the state and give effect to basic liberties. Alternatively, it is sometimes claimed that only those with property develop the independent characters that are necessary to preserve a regime of liberty. But not only have liberals insisted that, property is a means of preserving liberty, they have often conceived of it as an embodiment of liberty, or as a type of liberty, or indeed as identical to liberty. This latter view is popular among contemporary libertarians or classical liberals. Jan Narveson, for instance, bluntly asserts that “Liberty is Property,” while John Gray insists that “[t]he connection between property and the basic liberties is constitutive and not just instrumental.”. (shrink)

Part One of this essay considered familiar ways of characterizing deontology, which focus on the notions of the good and the right. Here we will take up alternative approaches, which stress the type of reasons for actions that are generated by deontological theories. Although some of these alternative conceptualizations of deontology also employ a distinction between the good and the right, all mark the basic contrast between deontology and teleology in terms of reasons to act.

This collection of original essays on Yoga in honour of Professor Gerald James Larson provides fascinating new insights into the yoga traditions of India as a ...

Justificatory liberalism is liberal in an abstract and foundational sense: it respects each as free and equal, and so insists that coercive laws must be justified to all members of the public. In this essay I consider how this fundamental liberal principle relates to disputes within the liberal tradition on “the extent of the state.” It is widely thought today that this core liberal principle of respect requires that the state regulates the distribution of resources or well-being to conform to (...) principles of fairness, that all citizens be assured of employment and health care, that no one be burdened by mere brute bad luck, and that citizens' economic activities must be regulated to insure that they do not endanger the “fair value” of rights to determine political outcomes. I argue in this essay: a large family of liberal views are consistent with the justificatory liberals project, from classical to egalitarian formulations ; overall, the justificatory project tilts in the direction of classical formulations. (shrink)

From 1968 until his death in 2003, Gerald Hanratty was professor of philosophy at University College Dublin. In this volume to his memory, Fran O'Rourke has assembled twenty-six essays reflecting Hanratty's broad philosophical interests, dealing with central questions of human existence and the ultimate meaning of the universe. Whether engaged in historical investigations into Gnosticism or the Enlightenment, Hanratty was concerned with fundamental themes in the philosophy of religion and philosophical anthropology. _Human Destinies_ brings together a wide range of (...) approaches to central questions of human nature and destiny. Included are historical studies of classical thinkers of the ancient and medieval periods and of modern authors. "This volume offers a significant contribution to the various fields within philosophy addressed by its authors. Many of the essays have an intrinsic contemporary appeal to scholars and intellectuals concerned with matters touching on both philosophical and theological issues of significance." —_Glenn Hughes, St. Mary's University, San Antonio_. (shrink)

Kant argues that the “discipline” of reason holds us to public argument and reflective thought. When we speak the language of reasoned judgment, Kant maintains, we “speak with a universal voice,” expecting and claiming the assent of all other rational beings. This language carries with it a discipline requiring us to submit our judgments to the forum of our rational peers. Remarkably, Kant does not restrict this thought to the realm of politics, but rather treats politics as the model for (...) reason's authority in all the provinces that rational beings inhabit. (shrink)

Current moral philosophy is often seen as essentially a debate between the two great traditions of consequentialism and deontology. Although there has been considerable work clarifying consequentialism, deontology is more often attacked or defended than analyzed. Just how we are to understand the very idea of a deontological ethic? We shall see that competing conceptions of deontology have been advanced in recent ethical thinking, leading to differences in classifying ethical theories. If we do not focus on implausible versions, the idea (...) of a deontological ethic is far more attractive than most philosophers have thought. Indeed, I shall argue that in an important sense, only a deontological ethic can be plausible. (shrink)

Rosen argues that Bentham's utilitarian doctrine was sensitive to distributive concerns and would not countenance sacrifice of fundamental individual interests for aggregate gains in happiness in society. This essay seeks to extend and deepen Rosen's argument. It is argued that Bentham's equality-sensitive principle of utility is an expression of an individualist conception of human happiness which contrasts sharply with the orthodox utilitarian abstract conception. Evidence for this interpretation of the basic motivation of Bentham's doctrine is drawn from his view of (...) the relationship between happiness and expectations, from various expressions of his ‘each to count for one’ formula, and from his reformulations of the principle of utility itself late in his career. (shrink)

Bentham belongs to a long tradition of reflection on law according to which the nature of law can best be understood in terms of its distinctive contribution to the solution of certain deep and pervasive problems of collective action or collective rationality. I propose to take a critical look at Bentham's unique and penetrating contribution to this tradition. For this purpose I will rely on the interpretation of the main lines of Bentham's jurisprudence and its philosophical motivations which I have (...) developed in Bentham and the Common Law Tradition. will not attempt further to defend it here. I wish, rather, to reflect on themes and arguments which this interpretation of Bentham's jurisprudence has uncovered. (shrink)

Liberal political theory is all too familiar with the divide between classical and welfare-state liberals. Classical liberals, as we all know, insist on the importance of small government, negative liberty, and private property. Welfare-state liberals, on the other hand, although they too stress civil rights, tend to be sympathetic to “positive liberty,” are for a much more expansive government, and are often ambivalent about private property. Although I do not go so far as to entirely deny the usefulness of this (...) familiar distinction, I think in many ways it is misleading. In an important sense, most free-market liberals are also “welfare-state” liberals. I say this because the overwhelming number of liberals, of both the pro-market and the pro-government variety, entertain a welfarist conception of political economy. On this dominant welfarist view, the ultimate justification of the politico-economic order is that it promotes human welfare. Traditional “welfare-state liberals” such as Robert E. Goodin manifestly adopt this welfarist conception. But it is certainly not only interventionists such as Goodin who insist that advancing welfare is the overriding goal of normative political economy. J. R. McCulloch, one of the great nineteenth-century laissez-faire political economists, was adamant that “freedom is not, as some appear to think, the end of government: the advancement of public prosperity and happiness is its end.” To be sure, McCulloch would have disagreed with Goodin about the optimal welfare-maximizing economic policy: the welfarist ideal, he and his fellow classical political economists believed, would best be advanced by provision of a legal and institutional framework — most importantly, the laws of property, contract, and the criminal code — that allows individuals to pursue their own interests in the market and, by so doing, promote public welfare. In general, what might be called the “classical-liberal welfare state” claims to advance welfare by providing the framework for individuals to seek wealth for themselves, while welfarists such as Goodin insist that a market order is seriously flawed as a mechanism for advancing human welfare and, in addition, that government has the competency to “correct market failures” in the provision of welfare. (shrink)

This book approaches ethical and legal issues in medicine from the patient's viewpoint and argues that many patients do not want the full burden of decision making that contemporary bioethics has thrust upon them.

In his provocative new book, The Tyranny of the Ideal, Gerald Gaus lays out a vision for how we should theorize about justice in a diverse society. Gaus shows how free and equal people, faced with intractable struggles and irreconcilable conflicts, might share a common moral life shaped by a just framework. He argues that if we are to take diversity seriously and if moral inquiry is sincere about shaping the world, then the pursuit of idealized and perfect theories (...) of justice--essentially, the entire production of theories of justice that has dominated political philosophy for the past forty years--needs to change. Drawing on recent work in social science and philosophy, Gaus points to an important paradox: only those in a heterogeneous society--with its various religious, moral, and political perspectives--have a reasonable hope of understanding what an ideally just society would be like. However, due to its very nature, this world could never be collectively devoted to any single ideal. Gaus defends the moral constitution of this pluralistic, open society, where the very clash and disagreement of ideals spurs all to better understand what their personal ideals of justice happen to be. Presenting an original framework for how we should think about morality, The Tyranny of the Ideal rigorously analyzes a theory of ideal justice more suitable for contemporary times. (shrink)

John R. Schneider explores the problem that animal suffering, caused by the inherent nature of Darwinian evolution, poses to belief in theism. Examining the aesthetic aspects of this moral problem, Schneider focuses on the three prevailing approaches to it: that the Fall caused animal suffering in nature, that Darwinian evolution was the only way for God to create an acceptably good and valuable world, and that evolution is the source of major, God-justifying beauty. He also uses canonical texts (...) and doctrines from Judaism and Christianity - notably the book of Job, and the doctrines of the incarnation, atonement, and resurrection - to build on insights taken from the non-lapsarian alternative approaches. Schneider thus constructs an original, God-justifying account of God and the evolutionary suffering of animals. His book enables readers to see that the Darwinian configuration of animal suffering unveiled by scientists is not as implausible on Christian theism as commonly supposed. (shrink)

Preface -- Prolegomenon : Hayek's three unsettling theses -- Beyond human nature -- Beyond moral justification -- Beyond human governance -- Three enquiries on the open society -- The rise of a normative species -- A natural history of moral order -- The "starting point" -- The egalitarian revolution -- Self-interest, reciprocity and altruism -- Internalized, enforced, social rules -- The other side of morality -- Cultural evolution -- Part I : the rise and fall of inequality -- A complex (...) moral species -- The diversity and self-organized complexity -- Liberalism and the open society -- Understanding diversity -- Autocatalytic diversity -- Diversity and complexity -- Too much complexity? -- The morality of self-organization -- The social contract -- A self-organization model -- Moral diversity In the open society -- Part II: the complexities of self-governance -- Self-governance -- Macro control -- Macro structure -- Strategic dilemmas and polycentricity -- Meso-level goal pursuit -- Sectoral policy -- Self-governance from the bottom-up : simplifying the problems of governance -- Our moral nature and governance in the open society -- Liberal democracy -- Epilogue -- Appendix A -- Appendix B. (shrink)

Die Reihe Monographien und Texte zur Nietzsche-Forschung (MTNF) setzt seit mehreren Jahrzehnten die Agenda in der sich stetig verändernden Nietzsche-Forschung. Die Bände sind interdisziplinär und international ausgerichtet und spiegeln das gesamte Spektrum der Nietzsche-Forschung wider, von der Philosophie über die Literaturwissenschaft bis zur politischen Theorie. Die Reihe veröffentlicht Monographien und Sammelbände, die einem strengen Peer-Review-Verfahren unterliegen. Die Buchreihe wird von einem internationalen Redaktionsteam geleitet.

Is socialism desirable? Is it even possible? In this concise book, one of the world's leading political philosophers presents with clarity and wit a compelling moral case for socialism and argues that the obstacles in its way are exaggerated. There are times, G. A. Cohen notes, when we all behave like socialists. On a camping trip, for example, campers wouldn't dream of charging each other to use a soccer ball or for fish that they happened to catch. Campers do not (...) give merely to get, but relate to each other in a spirit of equality and community. Would such socialist norms be desirable across society as a whole? Why not? Whole societies may differ from camping trips, but it is still attractive when people treat each other with the equal regard that such trips exhibit. But, however desirable it may be, many claim that socialism is impossible. Cohen writes that the biggest obstacle to socialism isn't, as often argued, intractable human selfishness--it's rather the lack of obvious means to harness the human generosity that is there. Lacking those means, we rely on the market. But there are many ways of confining the sway of the market: there are desirable changes that can move us toward a socialist society in which, to quote Albert Einstein, humanity has "overcome and advanced beyond the predatory stage of human development.". (shrink)

Die historische Aufklärung hat eine Reihe ihrer wichtigsten Leitgedanken im Feld der Praktischen Philosophie entwickelt. Aus der Orientierung an der Praxis erwuchsen Veränderungen, die das überkommene System der Wissenschaften und das Gefüge der gesellschaftlichen Institutionen ebenso betrafen wie die Formen der Kommunikation und nicht zuletzt die Regeln der individuellen Lebensführung. Der vorliegende Band versucht im Ausgang von Einzelanalysen und aus der Eigenperspektive der Epoche wichtige Grundzüge des denkgeschichtlichen und kulturellen Wandels zu beschreiben, um der Frage nach den Wirkungen der aufklärerischen (...) Praxislehren eine historische Grundlage zu geben. (shrink)

Having laid the groundwork in his critically acclaimed books Neural Darwinism (Basic Books, 1987) and Topobiology (Basic Books, 1988), Nobel laureate Gerald M. Edelman now proposes a comprehensive theory of consciousness in The Remembered ...

In public debates over biotechnology, theologians, philosophers, and political theorists have proposed that biotechnology could have significant implications for human nature. They argue that ethical evaluations of biotechnologies that might affect human nature must take these implications into account. In this book, Gerald McKenny examines these important yet controversial arguments, which have in turn been criticized by many moral philosophers and professional bioethicists. He argues that Christian ethics is, in principle, committed to some version of the claim that human (...) nature has normative status in relation to biotechnology. Showing how both criticisms and defences of this claim have often been facile, he identifies, develops, and critically evaluates three versions of the claim, and contributes a fourth, distinctively Christian version to the debate. Focusing on Christian ethics in conversation with secular ethics, McKenny's book is the first thorough analysis of a controversial contemporary issue. (shrink)

Gerald Gaus was one of the leading liberal theorists of the late twentieth and early twenty-first centuries. He developed a pioneering defence of the liberal order based on its unique capacity to handle diversity and disagreement, and he presses the liberal tradition towards a principled openness to pluralism and diversity. This book brings together Gaus's most seminal and creative essays in a single volume for the first time. It also covers a broad span of his career, including essays published (...) shortly before his death, and topics including reasonable pluralism, moral rights, public reason, and the redistributive state. The volume makes accessible the work of one of the most important recent liberal theorists. Many readers will find it of value, especially those in political philosophy, political science, and economics. (shrink)

A Nobel Prize-winning scientist and a leading brain researcher show how the brain creates conscious experience.

Susan Schneider (2019) has proposed two new tests for consciousness in AI (artificial intelligence) systems, the AI Consciousness Test and the Chip Test. On their face, the two tests seem to have the virtue of proving satisfactory to a wide range of consciousness theorists holding divergent theoretical positions, rather than narrowly relying on the truth of any particular theory of consciousness. Unfortunately, both tests are undermined in having an ‘audience problem’: Those theorists with the kind of architectural worries that (...) motivate the need for such tests should, on similar grounds, doubt that the tests establish the existence of genuine consciousness in the AI in question. Nonetheless, the proposed tests constitute progress, as they could find use by some theorists holding fitting views about consciousness and perhaps in conjunction with other tests for AI consciousness. (shrink)

I argue that property dualists cannot hold that minds are physical substances. The focus of my discussion is a property dualism that takes qualia to be sui generis features of reality.

Samkhya is one of the oldest, if not the oldest, system of classical Indian philosophy. This book traces its history from the third or fourth century B. C. up through the twentieth century. The Encyclopedia as a whole will present the substance of the various Indian systems of thought to philosophers unable to read the Sanskrit and having difficulty in finding their way about in the translations (where such exist). This volume includes a lengthy introduction by Gerald James Larson, (...) which discusses the history of Samkhya and its philosophical contours overall. The remainder of the book includes summaries in English of all extant Sanskrit texts of the system. Originally published in 1987. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These editions preserve the original texts of these important books while presenting them in durable paperback and hardcover editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

In this innovative and important work, Gerald Gaus advances a revised and more realistic account of public reason liberalism, showing how, in the midst of fundamental disagreement about values and moral beliefs, we can achieve a moral and political order that treats all as free and equal moral persons. The first part of this work analyzes social morality as a system of authoritative moral rules. Drawing on an earlier generation of moral philosophers such as Kurt Baier and Peter Strawson (...) as well as current work in the social sciences, Gaus argues that our social morality is an evolved social fact, which is the necessary foundation of a mutually beneficial social order. The second part considers how this system of social moral authority can be justified to all moral persons. Drawing on the tools of game theory, social choice theory, experimental psychology and evolutionary theory, Gaus shows how a free society can secure a moral equilibrium that is endorsed by all, and how a just state respects, and develops, such an equilibrium. (shrink)

Among critics of corporate social responsibility (CSR), there is growing concern that CSR is largely ineffective as a corrective to the shortcomings of capitalism, namely, the negative effects of business on society and the undersupply of public goods. At the same time, researchers suggest that despite the shortcomings of CSR, it is possible to make it more effective in a stepwise manner. To explain the frequent failures of current CSR practices and to explore the possibilities of remedying them, I examine (...) the close relationship between CSR, the persistent expansion of capitalism, and the pressure that capitalism puts on companies to legitimize their business operations. My analysis shows that the failure of CSR to serve as a corrective to the problematic effects of capitalism is, in fact, an inevitable consequence of the problematic dynamics of the capitalist system. On this basis, I suggest that capitalism limits the possibilities of making CSR more effective, argue for change on the systemic level of capitalism, and explore the ways in which CSR research can contribute to this political endeavor. (shrink)

The essays in this volume offer a reassessment of Jeremy Bentham's strikingly original legal philosophy. Early on, Bentham discovered his 'genius for legislation' - 'legislation' included not only lawmaking and code writing, but also political and social institution building and engineering of public spaces for effective control of the exercise of political power. In his general philosophical work, Bentham sought to articulate a public philosophy to guide and direct all of his 'legislative' efforts. 0Part I explores the philosophical foundations of (...) his public philosophy: his theory of meaning and framework for analysis and definition of key concepts, his theory of human affections and motivations, and his utilitarian theory of value. It is argued that, while concepts of pleasure and happiness play nominal roles in his theory of value, concepts of publicity, equality, and interests emerge as the dominant concepts of his public philosophy. Part II explores several dimensions of Bentham's jurisprudence, including his radically revised command model of law, his early reflections on justice and law in adjudication, his theories of judicial evidence, constitutional rights, the rule of law, and international law. The concluding essay demonstrates the centrality of the notion of publicity in his moral, legal and political thought. Emerging from this study is a positivist legal theory and a utilitarian moral-political philosophy that challenge in fundamental ways contemporary understandings of those doctrines. (shrink)

Ludwig Wittgenstein gilt als der Sprachphilosoph. Mit dem 'Tractatus logico-philosophicus' und den 'Philosophischen Untersuchungen' hat er die entscheidenden Texte verfasst, die den linguistic turn der modernen Philosophie begründen. Dass sich die beiden Ansätze eklatant widersprechen, ist oft bemerkt und diskutiert worden. Nicht aber, dass Wittgenstein in dieser systemimmanenten Konkurrenz mehr als ein innerphilosophisches Problem verhandelt. Tatsächlich muss man seine philosophische Entwicklung auch als eine Auseinandersetzung mit seiner eigenen Lebensgeschichte begreifen. Dabei spielt eine wichtige Rolle, dass Wittgenstein erst mit vier Jahren (...) zu sprechen begann und offenkundig eine autistische Kindheitsperiode durchlief, die sich später zum Bild einer postautistischen Persönlichkeit entwickelte. Seine teilweise bizarren Verhaltensweisen sind oft genug 'anekdotisch' berichtet worden. Eine verständliche Vorsicht gegenüber 'psychologischen' Ableitungen hat dazu geführt, dass die Spuren, die auf einen engen Zusammenhang zwischen seinem lebensgeschichtlichen Schicksal und seinem Denken verweisen, nicht verfolgt wurden. Tatsächlich erschliesst sich seine Philosophie in neuer und überraschender Weise, wenn man sie als lebensgeschichtliche Selbstreflexion versteht. (shrink)