Researchers have studied marketing ethics from several perspectives. Few studies, however, have analyzed supervisory reactions to unethical behavior by salespeople. The results of this study using a 2 × 3 factorial design showed that the performance level of the salesperson and the consequences of the salesperson''s actions influenced some types of discipline used by a sample of 246 sales managers. The findings both support and contradict prior research on how sales managers respond to unethical sales force behavior.
Goodman’s book is neither a survey, nor a comprehensive history of American philosophy before pragmatism emerged in the late nineteenth century in the works of Charles S. Peirce and William James, nor does it explore undiscovered depths of American thought possibly overlooked or lost to time. Rather, Goodman’s treatment of five men—-Jonathan Edwards, Benjamin Franklin, Thomas Jefferson, Ralph Waldo Emerson, and Henry David Thoreau—attempts to follow James’s understanding of what philosophies are and to “convey each writer’s feel for (...) the ‘whole push’ of things”. In that regard, Goodman succeeds and gives the reader a sense of each man’s motivations. Each is given his own chapter, including an interlude and an... (shrink)
This book attempts to portray a unity in the work of William James that the author believes is achieved by James’ constant concern with man. Dooley begins with an analysis of James’ early psychological works emphasizing the key notion of an efficacious consciousness that selects according to its needs and purposes. The author begins to paint an "interactionist" view of man, although at this point in James’ career it is admittedly only a "passing thought." A similar (...) vein is struck in James’ moral and religious works where they describe the experience of free choice as a feeling of effort, a passional nature which can decide what we shall believe in certain cases, and a conversion which is explained by certain controlling interests of consciousness. But these early intimations do not yet point to any experience of a self as the source of these activities. (shrink)
This work is at once sympathetic and critical, as well as a very clear and perceptive treatment of some of the major theories of four pragmatists. The author holds pragmatism to be a significant contribution to modern thought in that it is a serious attempt to rethink philosophical problems in the light of new scientific developments, and is comprehensive in dealing with both old and contemporary problems. The separate treatments of Peirce, James, Mead, and Dewey contain a biographical comment, (...) explanations of their philosophical positions, and separate sections of critical remarks. Peirce is the most extensively treated of the four. This section includes discussions of Peirce’s cosmological views, criticisms of Cartesianism, his views on inquiry, clarification of ideas, and the nature of thought. While in many ways sympathetic with Peirce’s thought, in particular his view that beliefs are in fundamental ways tied to action and expectation, Scheffler questions in the light of scientific practice, for example, whether doubt must as Peirce says, be real and unfeigned. Moreover he is critical of Peirce’s suggestion that science is a good method of fixing or stabilizing belief, and holds as insufficient his explanation of regularity on the basis of pure spontaneity alone. (shrink)
In face of the multiple controversies surrounding the DSM process in general and the development of DSM-5 in particular, we have organized a discussion around what we consider six essential questions in further work on the DSM. The six questions involve: 1) the nature of a mental disorder; 2) the definition of mental disorder; 3) the issue of whether, in the current state of psychiatric science, DSM-5 should assume a cautious, conservative posture or an assertive, transformative posture; 4) the role (...) of pragmatic considerations in the construction of DSM-5; 5) the issue of utility of the DSM - whether DSM-III and IV have been designed more for clinicians or researchers, and how this conflict should be dealt with in the new manual; and 6) the possibility and advisability, given all the problems with DSM-III and IV, of designing a different diagnostic system. Part 1 of this article took up the first two questions. Part 2 took up the second two questions. Part 3 now deals with Questions 5 & 6. Question 5 confronts the issue of utility, whether the manual design of DSM-III and IV favors clinicians or researchers, and what that means for DSM-5. Our final question, Question 6, takes up a concluding issue, whether the acknowledged problems with the earlier DSMs warrants a significant overhaul of DSM-5 and future manuals. As in Parts 1 & 2 of this article, the general introduction, as well as the introductions and conclusions for the specific questions, are written by James Phillips, and the responses to commentaries are written by Allen Frances. (shrink)
Disagreeing with many students of American philosophy who have interpreted Chauncey Wright as foreshadowing basic elements in the pragmatisms of Peirce, James and Dewey, Madden contends that the characteristic elements of Wright's thought are neither peculiar to pragmatism nor anticipations of its basic tenets. After an introductory biography of Wright's short, often lonely, tragic life, Madden presents a penetrating analysis of Wright's more important essays dealing with many currently debated problems in the philosophy of religion, moral philosophy, philosophy of (...) science and cosmology, epistemology, metaphysics, and psychology. The case for Wright's "philosophical independence" seems to be based on Madden's neglect of important nuances within pragmatism itself.--B. G. R. (shrink)
A series of lectures, directed to philosophical laymen, tracing the effects of secular philosophy on religious doctrines. Relevant reflections by Spinoza, Kant, Hume, Nietzsche, James and Santayana are briefly and sensitively discussed.--J. A. B.
In this volume the author discusses the major trends in the philosophy of religion from Kant to the beginning of the twentieth century. The work is divided into three parts dealing respectively with the methods of study of the religious phenomenon, the nature of religion, and the approach to religion from experience and the principle of immanence. In Part I the theological method, based on revelation and authority, is first discussed; and then the rationalistic method emphasizing the approach to religion (...) from natural reason and having its chief exponents in Kant, Fries, Hegel, Feuerbach and Schleiermacher. Both methods are called aprioristic in contrast with the empirical method adopted by philologists, anthropologists, sociologists and, more recently, by psychologists such as Ribot, Delacroix, Starbuck and William James. Important as it is, the empirical method cannot attain to the essence of religion, which is the chief objective of Lamanna's study. Hence a distinction must be made between science of religion characteristic of the empirical method and philosophy of religion to which the author directs his attention in the second part of his work. Taking as starting point the threefold aspect of psychic life in its dynamic activity, Lamanna groups the various trends in the study of the essence of religion under the following headings: 1) religion as a product of the cognitive function, where both the idealistic doctrines of Hegel, Caird, Vacherot and Spir and the naturalistic doctrines of Gratry, Max Müller, Wundt, and Spencer are analyzed; 2) religion as a product of practical function, where the idealistic theories of Kant, Ritschl, Herrmann, and others are contrasted with the positivistic views of Comte, Durkheim and Nietzsche; 3) religion as a product of the contemplative function, where again idealistic trends as represented by Fries and Schleiermacher are opposed to the naturalistic trends of Schopenhauer, Hartmann and Guyau. The last part of the work is devoted to the study of those theories of religion which stress the approach to God through the inner activity of the self. This may take the form of immediate experience of the divine in the consciousness of the moral ideal ; experience and affirmation of the Absolute immanent in action ; experience and affirmation of the Absolute in the intuition of becoming ; and finally, experience of the divine in the unconscious. In summarizing the results of his inquiry, the author points out the need for an Absolute Reality as the objective goal toward which the inner tendencies of the life of the spirit are directed and as the actualization of the supreme ideals of truth, goodness and beauty. Lamanna's work is a very thorough and extremely informative study that has few equals in the field of philosophy of religion.--B. M. B. (shrink)
Marsh borrows Richard McKeon's methodological notion of the "problematic" approach to intellectual history. Concentrating on their dialectical character, English criticism from 1650-1800 is explored in the writings of the third Earl of Shaftesbury, Mark Akenside, David Hartley, and James Harris.—D. J. B.
This new edition of William James’s 1909 classic, A Pluralistic Universe reproduces the original text, only modernizing the spelling. The books has been annotated throughout to clarify James’s points of reference and discussion. There is a new, fuller index, a brief chronology of James’s life, and a new bibliography—chiefly based on James’s own references. The editor, H.G. Callaway, has included a new Introduction which elucidates the legacy of Jamesian pluralism to survey some related questions of contemporary (...) American society. -/- A Pluralistic Universe was the last major book James published during his life time. It is a substantial philosophical work, devoted to a thorough-going criticism of Hegelian monism and Absolutism—and the exploration of philosophical and social-theological alternatives. Our world of some one hundred years on is much the better for James’s contributions; and understanding James’s pluralism deeply contributes even now to America’s self-understanding. At present, we are more certain that American is, and is best, a pluralistic society, than we are of what particular forms our pluralism should take. Keeping an eye out for social interpretations of Jamesian pluralism, this new philosophical reading casts light on our twenty-first century alternatives by reference to prior American experience and developments. -/- . (shrink)
William James had the courage to experience the collision of European and American ways of thinking head on, and to emerge from it with a new philosophy - one displaying a remarkable vitality for dealing with the transformative issues at the core of the human condition. This easy to read introduction to his life and work explains why James' work is overwhelmingly valuable to us today in getting to grips with the spiritual dimension of human experience.
This study examines the self-reported ethics of both current and future advertising practitioners, and compares their responses to four scenarios and 17 statements on advertising ethics. Stepwise discriminant analysis was used to determine the extent to which both groups applied the classical ethical theory of deontology to the scenarios and statements. Results indicate significant differences between both groups. For example, current advertising practitioners are significantly less likely than future practitioners to apply deontology to decision making. The implications of these results (...) are discussed and suggestions for future research are outlined. (shrink)
Entrapment is defined and distinguished from related law enforcement practices. The subjective test of entrapment formulated by the Supreme Court and the objective test proposed by critics are discussed and evaluated. The argument is advanced that entrapment is a morally unjustifiable practice which is inconsistent with the rights of citizens in a democratic society. Guidelines are proposed for governing police conduct in potential entrapment situations and suggestions made regarding ways these guidelines might be implemented.
I examine the influence of James B. Conant on the writing of Kuhn’s Structure of Scientific Revolutions. By clarifying Conant’s influence on Kuhn, I also clarify the influence that others had on Kuhn’s thinking. And by identifying the various influences that Conant had on Kuhn’s view of science, I identify Kuhn’s most original contributions in Structure. On the one hand, I argue that much of the framework and many of the concepts that figure in Structure were part of Conant’s (...) picture of science, a picture that figured prominently in the general education natural science courses that Conant taught at Harvard. On the other hand, I show that Kuhn’s Structure contains important contributions that do not figure in Conant’s picture of science. I argue that the following three themes in Structure do not originate with Conant: (1) the concept of “normal science”; (2) “the problem of scientific revolutions,” that is, the apparent threat posed by radical changes of theory in science; and (3) Kuhn’s emphasis on the social dimensions of science, specifically the social structure of research communities. (shrink)
James B. Ashbrook's "new natural theology in an empirical mode" pursued an integrated understanding of the spiritual, psychological, and neurological dimensions of spiritual life. Knowledge of neuroscience and personality theory was central to his quest, and his understandings were necessarily revised and amplified as scientific findings emerged. As a result, Ashbrook's legacy may serve as a case example of how to do religion-and-science in a milieu of scientific change. The constant in the quest was Ashbrook's core belief in the (...) basic holism of brain, mind, personality, the nature of reality, and the underlying reality of God. (shrink)
This paper examines James Conant’s pragmatic theory of science – a theory that has been neglected by most commentators on the history of 20th-century philosophy of science – and it argues that this theory occupied an important place in Conant’s strategic thinking about the Cold War. Conant drew upon his wartime science policy work, the history of science, and Quine’s epistemological holism to argue that there is no strict distinction between science and technology, that there is no such thing (...) as “the scientific method,” and that theories are better interpreted as policies rather than creeds. An important consequence that he drew from these arguments is that science is both a thoroughly value-laden, and an intrinsically social, enterprise. These results led him to develop novel proposals for reorganizing scientific and technological research – proposals that he believed could help to win the Cold War. Interestingly, the Cold War had a different impact upon Conant’s thinking than it did upon many other theorists of science in postwar America. Instead of leading him to “the icy slopes of logic,” it led him to develop a socially- and politically-engaged theory that was explicitly in the service of the American Cold War effort. (shrink)
Whatever opinion we might have on the covenants of God with man, we cannot escape the fundamental truth that covenant theology is the best way of presenting the Biblical development of God’s revelation in the history of mankind. Therefore, our duty is to learn to think in covenantal terms, because thinking in covenantal terms means to think biblically. When God, in His sovereignty, has chosen to deal with man, He has chosen to do so through two covenants: the covenant of (...) works, made between God and Adam as the representative head of all mankind, and through the covenant of grace, made between God and Christ on behalf of those who were predestined and elected in Christ. (shrink)
In 1941 Father Maximilian Kolbe, a Polish friar from Warsaw was arrested for publishing anti-Nazi pamphlets and sentenced to Auschwitz. There he was beaten, kicked by shiny leather boots, and whipped by his prison guards. After one prisoner successfully escaped, the prescribed punishment was to select ten other prisoners who were to die by starvation. As ten prisoners were pulled out of line one by one, Fr. Kolbe broke out from the ranks, pleading with he Commandant to be allowed to (...) take the place of one of the prisoners, a Polish worker with a wife and children dependent upon him. "I'm an old man, sir, and good for nothing. My life will serve no purpose," the 45 year old priest pleaded. He was taken, thrown down the stairs into a dank dark basement with the other nine prisoners and left to starve. Usually, prisoners punished like this spent their last days howling, attacking each other and clawing the walls in a frenzy of despair. (shrink)