This Is A New Release Of The Original 1896 Edition.

Jebb in outlining the differences between ancient and modem oratory maintains that while modern orators try to give the impression that their speeches are extempore, the Greeks polished their speeches with fastidious care and were not ashamed to admit laboured preparation. This view, which is widely held, needs considerable qualification. The purpose of this article is.

(2003). Intellectuals for our times. Critical Review of International Social and Political Philosophy: Vol. 6, The Public Role of Intellectuals, pp. 33-50. doi: 10.1080/1369823042000241258.

In his recent article, Nicolas Rasmussen (2001) is harshly critical of what he terms 'empirical philosophy of science', a philosophy that takes seriously the history of science in advancing philosophical pronouncements about science. He motivates his criticism by reflecting on recent history in microbiology involving the 'discovery' of a new bacterial organelle, the mesosome, during the 1950's and 1960's, and the subsequent retraction of this discovery by experimental microbiologists during the late 1970's and early 1980's. In particular, he argues that (...) there was a lack of constancy in the methods microbiologists used in approaching the issue of the existence of mesosomes, and that in fact a similar sort of 'methodological flux' pervades all experimental work. My goal here is to refute Rasmussen's doctrine of flux, and in turn to re-establish order in our understanding of the methods and strategies of experimenters. My strategy in achieving this goal is to re-visit the same crucial research articles in the history of the mesosome episode that Rasmussen (2001) visits; and what I find upon returning to this literature is not flux, as Rasmussen seems to find, but a constancy of method in experimental reasoning, a constancy codified by what I call 'reliable process reasoning'. (shrink)

There have been and continue to be disagreements about how to consider the traditional square of opposition and the traditional inferences of obversion, conversion, contraposition and inversion from the perspective of contemporary quantificational logic. Philosophers have made many different attempts to save traditional inferences that are invalid when they involve empty classes. I survey some of these attempts and argue that the only satisfactory way of saving all the traditional inferences is to make the existential assumption that both the subject (...) and predicate classes and their complement classes are non-empty for all the propositions we admit. I briefly indicate the room for continued controversy over how properly to interpret Aristotle?s statements regarding these inferences, but find some plausibility in the views of Manley Thompson and A.N.Prior that Aristotle had in mind a particular arrangement of existential import unfamiliar to most contemporary logicians. (shrink)

This essay uses Garland’s framework from The Culture of Control to suggest an agenda for critical penology. This includes, as well as the analysis of choices actually made and the cultural repertoire actually available, describing and advocating other possible choices, and analysing the conditions of possibility for the adoption of other (better) policies and practices; and examining the implications for the future of choices which are currently being made. Carlen’s Women and Punishment: The Struggle for Justice and Garland’s edited collection (...) Mass Imprisonment in the USA are examples of these penologies. Another way in which penologists, social theorists and philosophers can attempt to influence policy choices is to contribute to enlargement of the available cultural repertoire. The development and promotion of restorative justice is given as one example of this; another is work by philosophers such as Duff, Matravers and Norrie which addresses questions such as the source, nature and limits of penal communities; the basis of political obligation, and the relational nature of responsibility for crime. (shrink)

Secession and the civil war that followed are often regarded as having exclusively structural determinants, expressed in political cleavages. From this point of view, these events are explained, variously, by the rise of abolitionism in the North or sectionalism in the Union or some cultural attribute of the South. This focus gets us part of the way in understanding the events that led to secession, the creation of a Southern Confederacy, and civil war, but this interpretation says too little about (...) precisely how these events and processes played out. Secession occurred in time, sequentially and dynamically, with one state leading and other states following. This article offers a processual specification of the conditions of Southern secession and the creation of a Southern Confederacy. It does so by focusing on mobilization within the vanguard state, South Carolina, and the consequences of this activity for other Southern states. (shrink)

Did Wittgenstein think that language-games have presuppositions? He sometimes speaks as if he thought that they do, at other times as though he thought that they do not. For examples, in On Certainty 110, after pointing out that the business of giving grounds for what we say has to come to an end sometime, he remarks, ‘but the end is not an ungrounded presupposition’; whereas, in 115, after warning us that if we try to doubt everything we shall not get (...) as far as doubting anything, he gives as his reason ‘the game of doubting itself presupposes certainty’. It is of some importance for a correct understanding of Wittgenstein to clear up this apparent contradiction. (shrink)

Readers of the poems of Dracontius as edited and expounded by F. Vollmer may well receive the impression that the poet was incapable of the Latin tongue and was given to turns and expressions intelligible only to himself and such painstaking students as his editor. The language of the true Drac., though often stiff and artificial, does not, however, call for superhuman powers of interpretation, and the bewilderment of his readers is occasioned largely by the faulty tradition of the text (...) and the conservatism of an editor who either refuses to recognize the corruptions which confront him, or is content with superficial corrections sufficient to restore some semblance of grammar whether or not accompanied by sense. To the text of Drac. Vollm. certainly made a valuable contribution, but his unshakable faith in the integrity of scribes led to a frequent acceptance of the false as the true; that the transmission of the text may have been left to the heedless or the ignorant is not a possibility which appears to have occurred to him. There can be no doubt that the manuscripts on which the text depends are full of corruptions, and many of these have received either inadequate attention or none at all; where convincing remedies have been proposed by previous scholars, Vollm. has shown all too often a blind indifference. The poems of Drac. deserve, indeed, more sympathetic treatment, for they are by no means without merit. The Christian works at least, written during his imprisonment, contain flashes of real poetry and are characterized by a warmth of feeling inspired by the poet's personal miseries and genuine belief in the goodness of God; that they were read and imitated in the most diverse lands of the Christian world is not surprising. The following notes represent for the most part an attempt to improve on Vollm.'s text of the De laudibus dei and the Satisfactio in certain passages where the manuscript reading appears to me to have been either improperly retained or imperfectly emended. I have already dealt with a number of other unsatisfactory passages in C.Q., vol. xxxiii, pp. 157–62, and vol. xl, pp. 92–100. The text quoted is in each case that of Vollm.'s P.L.M. edition. (shrink)

The fact of evil has worried theists for a long time. The earliest clear statement of this worry is perhaps to be found in the book of Habbakuk: (i, 13). More precisely formulated, it comes to this: if God is good and omnipotent, why evil ? From his goodness it would follow necessarily that he does not will evil and from his omnipotence that he could prevent it; why then should it occur? Theists have attempted to escape from this dilemma (...) by means of an argument which turns on the claim that human beings are, to some degree at any rate, free to choose and act as they will. They are free to do good or evil; frequently they choose the latter and that is why evils, or at least many of them, occur. This human freedom, however, is a necessary condition of personality and, as such, a great good; so it is perfectly consistent with the goodness of God that he should will it. But what of his omnipotence? The point of the argument is that God has to allow those evils which result from men making evil choices, and this certainlylooks, at first blush, like a limitation of his power. But, we are assured,it is not really a limitation because all it amounts to is that God cannot do the logically impossible, viz., make beings who, at one and the same time, are both free to do what they will and pre-determined to do good.To deny that God can do the logically impossible, of course, is not to den his omnipotence; it is merely to point out that there are some things which it would not make sense to say that he had done. (shrink)

Employee volunteerism can be an effective strategy for increasing the effectiveness of corporate philanthropy. However, in order to be effective, volunteer initiatives should be directed by the firm to ensure a strategic fit and focus on the core competencies of the firm. Therefore, internal marketing strategies are needed to ensure managers receive employee support. Our research quantitatively extends research by Peloza and Hassay {journal of Business Ethics 64(4), 357-379, 2006) who argued that employee volunteerism is motivated by egoistic, altruistic and (...) organizational citizenship motives. Our findings suggest that volunteer opportunities that fulfill egoistic and organizational citizenship motives will be effective, but that the altruistic motive is not significant. We also find that formal policies concerning manager recognition or time off are not effective, providing more discretion for individual managers. Implications for managers seeking to increase the effectiveness (and therefore support the business case) of their corporate philanthropy are discussed. (shrink)

Temporal concepts are fundamental constructs of human cognition, but the trajectory of how these concepts emerge and develop is not clear. Evidence of children’s temporal concept development comes from cognitive developmental and psycholinguistic studies. This paper reviews the linguistic factors (i.e., temporal language production and comprehension) and cognitive processes (i.e., temporal judgment and temporal reasoning) involved in children’s temporal conceptualization. The relationship between children’s ability to express time in language and the ability to reason about time, and the challenges and (...) difficulties raised by the interaction between cognitive and linguistic components are discussed. Finally, we propose ways to reconcile controversies from different research perspectives and present several avenues for future research to better understand the development of temporal concepts. (shrink)

In this paper, we argue that, omissions are not events or actions, but rather fact-like entities, and that, insofar as only events and actions can be causes, omissions cannot be causes. Nevertheless, since omissions can, and often do, play a role in the explanations of events, their place in such explanations must be found; and an attempt to find such a place is made.

There have been and continue to be disagreements about how to consider the traditional square of opposition and the traditional inferences of obversion, conversion, contraposition and inversion from the perspective of contemporary quantificational logic. Philosophers have made many different attempts to save traditional inferences that are invalid when they involve empty classes. I survey some of these attempts and argue that the only satisfactory way of saving all the traditional inferences is to make the existential assumption that both the subject (...) and predicate classes and their complement classes are non-empty for all the propositions we admit. I briefly indicate the room for continued controversy over how properly to interpret Aristotle's statements regarding these inferences, but find some plausibility in the views of Manley Thompson and A.N.Prior that Aristotle had in mind a particular arrangement of existential import unfamiliar to most contemporary logicians. (shrink)

Contemporary naturalism is changing and scientific reductionism is under challenge from those who advocate a more comprehensive outlook. This special issue of Telos, based on the first Telos Australia Symposium held at Swinburne University in Melbourne in February 2014, introduces some of the key questions in the current debates. It also poses the question of whether more satisfactory political and social thought can be produced if scientific reductionism is replaced by a richer and more hermeneutical naturalism, one that takes more (...) account of philosophical anthropology, actual co-involvements of human beings and their environments, and the potential of more naturalistically grounded approaches to culture. (shrink)

Hud Hudson presents an innovative view of the metaphysics of human persons according to which human persons are material objects but not human organisms. In developing his account, he formulates and defends a unique collection of positions on parthood, persistence, vagueness, composition, identity, and various puzzles of material constitution. The author also applies his materialist metaphysics to issues in ethics and in the philosophy of religion. He examines the implications for ethics of his metaphysical views for standard arguments addressing (...) the moral permissibility of our treatment of human persons and their parts, fetuses and infants, the irreversibly comatose, and corpses. He argues that his metaphysics provides the best foundation in the philosophy of religion for the Christian doctrine of the resurrection of the body. Hudson addresses a broad range of metaphysical issues, but among his most strikingly original contributions are his defense of the "Partist" view and his argument for the compatibility of Christianity with a materialistic theory of human persons. (shrink)