Atlas, S. On the relation between subject and object.--Bamberger, B. Religion and the arts.--Bemporad, J. Man, God, and history.--Braude, W. C. The two lives of Hillel's sandwich.--Chapman, C. B. The health guilds, the public interest and the malpractice dilemma.--Feuer, L. Influence of Abba Hillel Silver on the evolution of Reform Judaism.--Hackerman, N. Ignorance, the motivation for understanding.--Hartshorne, C. Whitehead's metaphysical system.--Ogden, S. M. Prolegomena to a Christian theology of nature.--Sandmel, S. The rationalist denial of Jewish tradition in Philo.--Shakow, D. Educating (...) the mental health researcher for potential development in man.--Turner, D. An Ashendene dozen from the Levi A. Olan collection of fine books.--Olan, L. A. A preliminary summing up. (shrink)

Prospect theory is an alternative theory of choice under conditions of risk, and deviates from expected utility theory by positing that people evaluate choices with respect to gains and losses from a reference point. They tend to overweight losses with respect to comparable gains and engage in risk-averse behavior with respect to gains and risk-acceptant behavior with respect to losses. They also respond to probabilities in a non-linear manner. I begin with an overview of prospect theory and some of the (...) evidence upon which it is based, and then consider some of the implications of the theory for American politics, international relations, and the law. I end with a brief discussion of some of the conceptual and methodological problems confronting the application of prospect theory to the study of politics. (shrink)

This edited volume focuses on the use of ?necessary condition counterfactuals? in explaining two key events in twentieth century history, the origins of the ...

In this article, I examine Adam Smith's theory of the ways individuals in society bridge social and biological difference. In doing so, I emphasize the divisive effects of gender, race, and class to see if Smith's account of social unity can overcome such fractious forces. My discussion uses the metaphor of “proximity” to mean both physical and psychological distance between moral actors and spectators. I suggest that education – both formal and informal in means – can assist moral judgment by (...) helping agents minimize the effects of proximity, and, ultimately, learn commonality where difference may otherwise seem overwhelming. This article uses the methods of the history of philosophy in order to examine an issue within contemporary discourse. While I seek to offer an authentic reading of Smith representative of his eighteenth-century perspective, I do so with an eye towards determining the extent to which Smith anticipated central issues in modern multiculturalism. (Published Online April 18 2006) Footnotes1 I would like to thank Luc Bovens, Kim Donehower, David Levy, Elizabeth Sund, and Leah M. McClimans, for their help on previous drafts of this article. (shrink)

Is perception cognitively penetrable, and what are the epistemological consequences if it is? I address the latter of these two questions, partly by reference to recent work by Athanassios Raftopoulos and Susanna Seigel. Against the usual, circularity, readings of cognitive penetrability, I argue that cognitive penetration can be epistemically virtuous, when---and only when---it increases the reliability of perception.

This book offers solutions to two persistent and I believe closely related problems in epistemology. The first problem is that of drawing a principled distinction between perception and inference: what is the difference between seeing that something is the case and merely believing it on the basis of what we do see? The second problem is that of specifying which beliefs are epistemologically basic (i.e., directly, or noninferentially, justified) and which are not. I argue that what makes a belief a (...) perceptual belief, or a basic belief, is not any introspectible feature of the belief but rather the nature of the cognitive system, or "module", that is causally responsible for the belief. Thus, even zombies, who in the philosophical literature lack conscious experiences altogether, can have basic, justified, perceptual beliefs. -/- The theories of perceptual and basic beliefs developed in the monograph are embedded in a larger reliabilist epistemology. I use this theory of basic beliefs to develop a detailed reliabilist theory: Inferentialist Reliabilism, which offers a reliabilist theory of inferential justification and which solves some longstanding problems for other reliabilist views by demanding inferential support for some—but not all—beliefs. The book is an instance of a thoroughgoingly naturalistic approach to epistemology. Many of my arguments have an empirical basis, and the view that I endorse reserves a central role for the cognitive sciences—in particular, cognitive neuroscience—in filling in the details of an applied epistemological theory. (shrink)

This paper develops the account of our experience and knowledge of time put forward by Russell in his Theory of Knowledge manuscript. While Russell ultimately abandons the project after it receives severe criticism from Wittgenstein (though several chapters derived from it appear as articles in The Monist), in producing this manuscript time, and particularly the notion of the present time, play a central role in Russell’s account of experience. In the present discussion, I propose to focus largely on Russell’s writing (...) in 1912–3, comparing this with some of the remarks made about memory by Moore in 1910–11. My motivation is twofold. First as a matter of scholarship, to reveal an original interpretation of Russell’s notion of immediate memory and of his view of our experience and knowledge of time over this period. Second as a matter of philosophical curiosity. There has been an increase in interest in temporal experience in contemporary discussions of the philosophy of mind, from memory and the imagination to the temporal aspects of perceptual experience. Russell’s writing in 1912–3 provides us with a philosophically interesting account of temporal experience which has points of contact with contemporary debates. (shrink)

The “looks” of things are frequently invoked (a) to account for the epistemic status of perceptual beliefs and (b) to distinguish perceptual from inferential beliefs. ‘Looks’ for these purposes is normally understood in terms of a perceptual experience and its phenomenal character. Here I argue that there is also a nonexperiential sense of ‘looks’—one that relates to cognitive architecture, rather than phenomenology—and that this nonexperiential sense can do the work of (a) and (b).

This is an opinionated overview of the Frege-Geach problem, in both its historical and contemporary guises. Covers Higher-order Attitude approaches, Tree-tying, Gibbard-style solutions, and Schroeder's recent A-type expressivist solution.

Seminal work in moral neuroscience by Joshua Greene and colleagues employed variants of the well-known trolley problems to identify two brain networks which compete with each other to determine moral judgments. Greene interprets the tension between these brain networks using a dual process account which pits deliberative reason against automatic emotion-driven intuitions: reason versus passion. Recent neuroscientific evidence suggests, however, that the critical tension that Greene identifies as playing a role in moral judgment is not so much a tension between (...) reason and passion, but a tension between distinct forms of deliberative reasoning: analytic versus empathetic. In this paper we present results from several new studies supporting this alternative hypothesis. (shrink)

Much of the intuitive appeal of evidentialism results from conflating two importantly different conceptions of evidence. This is most clear in the case of perceptual justification, where experience is able to provide evidence in one sense of the term, although not in the sense that the evidentialist requires. I argue this, in part, by relying on a reading of the Sellarsian dilemma that differs from the version standardly encountered in contemporary epistemology, one that is aimed initially at the epistemology of (...) introspection but which generalizes to theories of perceptual justification as well. (shrink)

Some people argue that the distribution of medical resources should be sensitive to agents’ responsibility for their ill-health. In contrast, others point to the social determinants of health to argue that the collective agents that control the conditions in which agents act should bear responsibility. To a large degree, this is a debate in which those who hold individuals responsible currently have the upper hand: warranted appeals to individual responsibility effectively block allocation of any significant degree of responsibility to collective (...) agents. We suggest that a different understanding of individual responsibility might lead to a fairer allocation of blame. Scaffolded agency is individual agency exercised in a context in which opportunities and affordances are structured by others. Appeals to scaffolded agency at once recognize the role of the individual and of the collective agents who have put the scaffolds in place. (shrink)

To what extent are cognitive capacities, especially perceptual capacities, informationally encapsulated and to what extent are they cognitively penetrable? And why does this matter? Two reasons we care about encapsulation/penetrability are: (a) encapsulation is sometimes held to be definitional of modularity, and (b) penetrability has epistemological implications independent of modularity. I argue that modularity does not require encapsulation; that modularity may have epistemological implications independently of encapsulation; and that the epistemological implications of the cognitive penetrability of perception are messier than (...) is sometimes thought. (shrink)

The history of the Frankfurt School cannot be fully told without examining the relationships of Critical Theorists to their Jewish family backgrounds. Jewish matters had significant effects on key figures in the Frankfurt School, including Max Horkheimer, Theodor W. Adorno, Erich Fromm, Leo Lowenthal and Herbert Marcuse. At some points, their Jewish family backgrounds clarify their life paths; at others, these backgrounds help to explain why the leaders of the School stressed the significance of antisemitism. In the post-Second World War (...) era, the differing relationships of Critical Theorists to their Jewish origins illuminate their distinctive stances toward Israel. This book investigates how the Jewish backgrounds of major Critical Theorists, and the ways in which they related to their origins, impacted upon their work, the history of the Frankfurt School, and differences that emerged among them over time. (shrink)

The paper motivates a novel research programme in the philosophy of action parallel to the ‘Knowledge First’ programme in epistemology. It is argued that much of the grounds for abandoning the quest for a reductive analysis of knowledge in favour of the Knowledge First alternative is mirrored in the case of intentional action, inviting the hypothesis that intentional action is also, like knowledge, metaphysically basic. The paper goes on to demonstrate the sort of explanatory contribution that intentional action can make (...) once it is no longer taken to be a target for reductive analysis, in explaining other, non-intentional kinds of action and voluntariness. (shrink)

Nearly everyone agrees that perception gives us justification and knowledge, and a great number of epistemologists endorse a particular two-part view about how this happens. The view is that perceptual beliefs get their justification from perceptual experiences, and that they do so by being based on them. Despite the ubiquity of these two views, I think that neither has very much going for it; on the contrary, there’s good reason not to believe either one of them.

McKenna’s critique (rather than criticisms) of idealized approaches to epistemology is an important contribution to the literature. In this brief discussion, I set out his main concerns about more idealized approaches, within and beyond social epistemology, before turning to some issues I think he neglects. I suggest that it’s important to pay attention to the prestige hierarchy in philosophy, and to how that hierarchy can serve ideological purposes. The greater prestige of more abstract approaches plays a role in determining what (...) issues and what voices we attend to. (shrink)

Science and fiction seem to lie at opposite ends of the cognitive-epistemic spectrum. The former is typically seen as the study of hard, real-world facts in a rigorous manner. The latter is treated as an instrument of play and recreation, dealing in figments of the imagination. Initial appearances notwithstanding, several central features of scientific modeling in fact suggest a close connection with the imagination and recent philosophers have developed detailed accounts of models that treat them, in one way or another, (...) as akin to fictions. This chapter will critically discuss the fictions approach as an epistemology of scientific modeling. (shrink)

In this paper, I argue that Hume’s account of moral judgment is best understood if it is read in light of Hume’s explanatory project. I first lay out the textual support to show that Hume’s account of justice in the Treatise includes both approval of a motive that gives rise to the virtue of justice, and approval of a system of conduct, irrespective of a motive. I then argue that we can allow for such plurality in Hume’s theory of moral (...) judgment if we view it in light of his explanatory project: finding unifying causes for disparate phenomena. Hume offers a unified theory of moral judgment because he can show that the different approvals are explained by the same causes. Finally, I argue that viewing Hume’s account of moral judgment in light of his explanatory project allows us to appreciate a further distinction between the moral judgment of the natural and the artificial virtues: while judgments of the former are fully explained by the causes of a certain motive, the latter are only fully explained by the causes of the motive in the context of a convention, which in turn is partially constituted by non-approved motives. (shrink)

Phenomenology has been described as a “non-argumentocentric” way of doing philosophy, reflecting that the philosophical focus is on generating adequate descriptions of experience. But it should not be described as an argument-free zone, regardless of whether this is intended as a descriptive claim about the work of the “usual suspects” or a normative claim about how phenomenology ought to be properly practiced. If phenomenology is always at least partly in the business of arguments, then it is worth giving further attention (...) to the role and form of phenomenological argumentation, how it interacts with its more strictly descriptive component, and the status of phenomenological claims regarding conditions for various kinds of experience. I contend that different versions of phenomenological reasoning encroach upon argument forms that are commonly thought to be antithetical to phenomenology, notably abductive reasoning, understood in terms of its role in both hypothesis generation and in terms of justification. This paper identifies two main steps to making this case. The first step takes seriously the consequences of the intrinsically dialectical aspect of phenomenology in intersection with other modes of philosophy, the natural attitude, and non-philosophy. The second step focuses on transcendental reflection and arguments about the conditions/structures they contain. Together, these two steps aim to rescue phenomenology from the objection that it has an “ostrich epistemology” with regard to the ostensible purity of description, the intuition of essences, or the “conditions” ascertained through transcendental reflection. (shrink)

In this paper, I consider a challenge that naturalism poses for embodied cognition and enactivism, as well as for work on phenomenology of the body that has an argumentative or explanatory dimension. It concerns the connection between embodiment and emergence. In the commitment to explanatory holism, and the irreducibility of embodiment to any mechanistic and/or neurocentric construal of the interactions of the component parts, I argue there is (often, if not always) an unavowed dependence on an epistemic and metaphysical role (...) for emergence, especially concerning certain embodied capacities (motor-intentionality, know-how, skilful habits, affordances, etc.). While the problem of emergence is standardly dismissed as a problem for phenomenology, which brackets away the kind of materialist (and scientific) picture from which reflection on emergence derives, I argue that once a phenomenologist takes a fully-fledged embodied turn, they also have a genuine dilemma of emergence to confront, and I evaluate the relevant options. (shrink)

The external world sceptic tells some familiar narratives involving massive deception. Perhaps we are brains in vats. Perhaps we are the victim of a deceitful demon. You know the drill. The sceptic proceeds by observing first that victims of such deceptions know nothing about their external environment and that second, since we cannot rule out being a victim of such deceptions our- selves, our own external world beliefs fail to attain the status of knowledge. Discussions of global external world scepticism (...) tend to focus on the second step, where a number of well-known lines of resistance have been offered. But there has been little attention to the first, seemingly innocuous step. That will be the focus of this paper. Part one – sections 1, 2, and 3 – will explain why these standard narratives are not convincing examples of cases where there is no knowledge of the external world. In part two – section 4 – we shall undertake a useful case study. David Lewis’s ‘Elusive Knowledge’ is often thought of as presenting an epistemological vision that is somewhat friendly to external world scepticism: as Lewis himself presents things, there are contexts where external world knowledge ascriptions are uniformly false, and where true knowledge ascriptions are limited to either axiomatic truths or truths about our inner life. We examine his discussion in the light of the preceding reflections and show that the framework he presents is not so concessionary to global external world scepticism after all. (shrink)

Why is it that the study of Ethics is so unpopular? It is because there are so many systems of Ethics, and they are all in such hopeless contradiction. Why are there so many systems? Because each writer starts with his theory and then attempts to get the facts to agree with it. What is the remedy? The remedy, says Professor Levy-Bruhl, is to start with the practice. And what then? Then, he says, you find that the practice is (...) everything, that you need no theory, and that every ethical writer is in harmony with every other. 'Every ethical doctrine,' says Professor Levy-Bruhl, 'jealously defends the originality of its ethical principle against the objections of others, but it formulates the guiding rules of conduct, the concrete precepts of justice and charity, in the same terms as its rivals, whether its adherent is a disciple of Kant, a critical philosopher, a pessimist, a positivist, an evolutionist, a spiritualist, or a theologian.' The way out of the chaos of theoretical Ethics, then, is to deny its existence. There is no such science. The only science of Ethics is the practical. Its object of study is the conscience of man. Its rules and obligations are what the conscience reveals to experience. It takes Professor Levy-Bruhl half his book to get rid of theoretical ethics. Then, however, he is free, and he moves more rapidly in the discussion of Natural Ethics and Ethical Feeling. He ends with a chapter of Practical Results. -The Expository Times, Vol. 17. (shrink)

The Psychosis of Race offers a unique and detailed account of the psychoanalytic significance of race, and the ongoing impact of racism in contemporary society. Moving beyond the well-trodden assertion that race is a social construction, and working against demands that simply call for more representational equality, The Psychosis of Race explores how the delusions, anxieties, and paranoia that frame our race relations can afford new insights into how we see, think, and understand race's pervasive appeal. With examples drawn from (...) politics and popular culture--such as Candyman, Get Out, and the music of Kendrick Lamar--critical attention is given to introducing as well as explicating on several key concepts from Lacanian psychoanalysis and the study of psychosis, including foreclosure, phallus, the Name-of-the-Father, sinthome, and the objet petit a. By elaborating a cultural mode to psychosis and its understanding, an original and critical exposition of the effects of racialization, as well as our ability to discern the very limits of our capacity to think through, or even beyond, the idea of race, is provided. The Psychosis of Race speaks to an emerging area in the study of psychoanalysis and race, and will appeal to scholars and academics across the fields of psychology, sociology, cultural studies, media studies, and the arts and humanities. (shrink)

I argue that Descartes' Second Causal Proof of God in the Third Meditation evidences, and commits him to, the belief that time is "strongly discontinuous" -- that is, that there is actually a gap between each consecutive moment of time. Much of my article attempts to reconcile this interpretation, the "received view," with Descartes' statements about time, space, and matter in his other writings, including his correspondence with various philosophers.

In Subconscious Journeys, Jack Mitchell explores the human mind and its connection to life, death, disease, and the probability of extended life. He addresses how the four parts of the mind function and adapt as we deal with the inherent changes in life.

In this paper, I argue that the negative injunctions against certain ways of conceiving of the ethico-political that we can draw explicitly from the methodological strictures of phenomenology are also consistent with some of the core more positive dimensions of contemporary virtue ethics (especially at the more anti-theoretical end of the virtue ethical spectrum), and that central aspects of virtue ethics are consistent with most of the explicit reflections on ethical matters proffered by canonical phenomenologists.

Methods have been a controversial element in theories of knowledge for the last 40 years. Recent developments in theories of justification, concerning the identification and individuation of belief-forming processes, can shed new light on methods, solving some longstanding problems in the theory of knowledge. We needn’t and shouldn’t shy away from methods; rather, methods, construed as psychological processes of belief-formation, need to play a central role in any credible theory of knowledge.

A coletânea apresenta, sob a forma de artigos, problemas e soluções associados ao conceito e substância ao longo da história da filosofia. Sem pretender exaurir esse percurso, a coletânea contém 29 artigos redigidos por diversos especialistas brasileiros em Filosofia. Sua proposta é oferecer uma visão clara, acessível, precisa e atualizada desse recorte da história do conceito de filosofia, na expectativa de contribuir para o aperfeiçoamento do ensino e debate de filosofia no país. -/- The anthology presents, through a series of (...) articles, the intricacies of problems and solutions intertwined with the concept of substance across the annals of philosophical history. While not seeking to comprehensively cover this vast terrain, the collection comprises 29 articles penned by a diverse array of Brazilian specialists in Philosophy. Its overarching aim is to furnish a lucid, accessible, precise, and contemporaneous perspective on this facet of philosophical inquiry, with the aspiration of enriching the landscape of philosophical education and discourse in Brazil. (shrink)

The Wiley Handbook of Theoretical and Philosophical Psychology presents a comprehensive exploration of the wide range of methodological approaches utilized in the contemporary field of theoretical and philosophical psychology. The Wiley Handbook of Theoretical and Philosophical Psychology presents a comprehensive exploration of the wide range of methodological approaches utilized in the contemporary field of theoretical and philosophical psychology. Gathers together for the first time all the approaches and methods that define scholarly practice in theoretical and philosophical psychology Chapters explore various (...) philosophical and conceptual approaches, historical approaches, narrative approaches to the nature of human conduct, mixed-method studies of psychology and psychological inquiry, and various theoretical bases of contemporary psychotherapeutic practices Features contributions from ten Past Presidents of the Society of Theoretical and Philosophical Psychology, along with several Past Presidents of other relevant societies. (shrink)

This book aims to elevate the education of future mental health professionals to a higher professional level and serve as a "vade mecum" of ethical and psychological reflection for practicing professionals. This book goes beyond merely offering a set of instructions; it encourages readers to actively engage in ethical reflection and cultivate ethical attitudes grounded in factual understanding.

This chapter examines the nature of legislative deliberation and the political sources of legislative majorities as dominant themes of American constitutional thinking. Drawing on James Madison's insights based on his memorandum ‘Vices of the Political System of the U. States’, it considers how the American conception of the rule of law developed amid the republican innovations of the late eighteenth century. It looks at the constitutional crisis of the late 1780s and the underlying aspects of governance in the colonies-becoming-commonwealths of (...) Anglophone North America, with reference to Madison's arguments regarding the ‘impotence of the laws of the states’ and ‘perspicuity’ in the realms of law and politics. It also discusses Madison's innovative approach to republican constitutionalism as well as his conception of the effect of popular opinion and interest on the pursuit of public good and private rights. (shrink)

This book explores a value-based research methodology, Living Educational Theory Research (LETR), which aligns a values-based approach with key tenets of professional development to inform and inspire future educators' practice. Written by the world-leading scholars in the field of LETR, chapters are global in reach and promote the evolving and dynamic nature of the methodology and its application with real-world professional training within higher education. Through discussion and dialogue on the evolution of Living Educational Theory Research, chapters explore topics such (...) as professional development and community-based contexts, supporting academics wishing to improve their practice by placing the theory within a scholarly paradigm to legitimise its use for scholarly learning. Demonstrating how insights from disciplines such as philosophy, sociology, and psychology are integrated within the generation of living-educational-theories, this outwardly looking volume will appeal to postgraduate students, scholars, and researchers involved with educational theory, action research and other forms of practitioner research, and education research methods more broadly. (shrink)

To a large extent, the evidential base of claims in the philosophy of science has switched from thought experiments to case studies. We argue that abandoning thought experiments was a wrong turn, since they can effectively complement case studies. We make our argument via an analogy with the relationship between experiments and observations within science. Just as experiments and ‘natural’ observations can together evidence claims in science, each mitigating the downsides of the other, so too can thought experiments and case (...) studies be mutually supporting. After presenting the main argument, we look at potential concerns about thought experiments, suggesting that a judiciously applied mixed-methods approach can overcome them. (shrink)

While most other works focus on conspiracy theories, this book examines conspiracy panics, or the anxiety over the phenomenon of conspiracy theories. Jack Z. Bratich argues that conspiracy theories are portals into the major social issues defining U.S. and global political culture. These issues include the rise of new technologies, the social function of journalism, U.S. race relations, citizenship and dissent, globalization, biowarfare and biomedicine, and the shifting positions within the Left. Using a Foucauldian governmentality analysis, Bratich maintains that (...) conspiracy panics contribute to a broader political rationality, a (neo)liberal strategy of governing at a distance through the use of reason. He also explores the growing popularity of 9/11 conspiracy research in terms of what he calls the "sphere of legitimate dissensus." Conspiracy Panics concludes that we are witnessing a new fusion of culture and rationality, one that is increasingly shared across the political spectrum. (shrink)

Als geistiger Vater der "offenen Gesellschaft" wurde Karl Popper zum Hofphilosophen der westlichen Demokratie. Seine Staatstheorie steht vor dem Hintergrund seiner bahnbrechenden Wissenschaftstheorie, da er von einer Einheit der Methode ausgeht.Allerdings hat Popper selbst auf eine zusammenhangende Darstellung seiner politischen Philosophie verzichtet. Jack Nasher gibt die Staatstheorie Poppers aus seinem gesamten Opus mosaikartig wieder.Poppers offene Gesellschaft ist gekennzeichnet von einer Politik der kleinen Schritte, die stets an ihrer Wirkung zur Verbesserung von Lebensumstanden gemessen werden. Das Stammesleben ist aufgegeben, zugunsten (...) eines freien Individuums - die immer wiederkehrende Stammessehnsucht dagegen ist brandgefahrlich. Kern der Demokratie ist es, Herrscher ohne Blutvergiessen loswerden zu konnen - mit "Volksherrschaft" hat sie hingegen wenig zu tun, was immer wieder zu unheilbringenden Enttauschungen fuhrt. (shrink)

In the late 1980s, the American economist Jeremy Rifkin claimed that “a battle is brewing over the politics of time” because he felt that the pivotal issue of the twenty first century would be the question of time and who controlled it. I argue in this chapter that a battle over the politics of time (and the metaphysics of time) is also a major part of what is at stake in the differences between analytic and continental philosophy. Very different philosophies (...) of time, and associated methodological techniques, serve to define representatives of each of these groups and also to guard against their potential interlocutors. To begin to illustrate this, I offer a patchy history of philosophy of time in the early twentieth century, the period in which the idea of a ‘divide’ between two ways of doing philosophy began to be entrenched. (shrink)

Everybody involved in sport, from the bleachers to the boardroom, should develop an understanding of ethics. Sport ethics prompt discussion of the central principles and ideals by which we all live our lives, and effective leadership in sport is invariably ethical leadership. This fascinating new introduction to sport ethics outlines key ethical theories in the context of sport as well as the fundamentals of moral reasoning. It explores all the central ethical issues in contemporary sport: from violence, hazing, and gambling (...) to performance enhancement, doping, and discrimination. This book not only investigates the ethical, social, and legal underpinnings of the most important issues in sport today, but also introduces the reader to the foundations of ethical leadership in sport and discusses which leadership strategies are most effective. Each chapter includes original real-world case studies, learning exercises, and questions to encourage students to reflect on the ethical problems presented. Sport, Ethics and Leadership is an essential resource for any course on sport and leisure studies, the ethics and philosophy of sport, or sport and leisure management. (shrink)

Recent work on complex adaptive systems in the natural sciences, and the growing relational turn in the social sciences both reject the "systems theories" of earlier generations. This book builds on these entities to advance a relational processual approach to the comparative study of historical and contemporary international systems.