I seek to step back from the discussion of what it is that confers meaning and concentrate rather on the issue of our reasons to search for meaning. I seek to show that we always have reason to search for meaning, and that this is the case even if we are in a crisis that has rendered us ignorant of what it is that could make the rest of our life worthwhile. Consider: even if presented with an argument that has (...) mean- inglessness as its conclusion, one always has reason to investigate either the premises or the validity of the argument. (shrink)

This paper works with Pascal's Wager with "life has meaning" replacing "God exists" as the proposition that we "bet on". This change shows that we should choose to believe that life is meaningful. This argument does not fall prey to the "many gods" objection. People looking for what makes makes life meaningful do not get many clues from this argument which only justifies the search for meaning.

This review calls for portions of Annie Miller's book to be released as a pro-basic-income shorter book. This book as it stands, should be on the shelf of policy-makers who want to work through options in basic income for the legislation they are writing.

This study investigates potential differences in attitudes towards corporate social responsibility between Saudis and Muslims from other predominately Islamic countries. We propose that Saudi Arabia’s unique rentier-state welfare and higher education systems account for these distinctions. In evaluating our propositions, we replicate Brammer et al. :229–243, 2007) survey on attitudes towards CSR using a sample of Saudi undergraduate and graduate business students and compare the results against data from subjects in other majority Muslim countries. In addition, this work examines possible (...) differences within the Saudi sample with respect to sex and academic level. Our results indicate that our Saudi subjects maintain higher expectations for corporations’ social responsibility within their supply chain than the Brammer et al.’s sample. In contrast, Muslims in the Brammer et al.’s sample hold higher expectations for corporations in supporting societal development and poverty alleviation in comparison to the Saudi sample. We also find within the Saudi sample that females and subjects at higher academic levels are more inclined to hold corporations responsible for social issues related to CSR than males and subjects in lower academic levels. We examine these findings, explore their implications, and propose areas for future research. (shrink)

The contributors to this book draw upon their unique insights and research experience to address fundamental questions, including: What forms does the will take ...

Antipoverty movements have generated many “little” or “near” basic income guarantee (BIG) proposals. Most theorists discussing BIG posit a full-fledged universal grant that entirely satisfies the core value guiding their theory. Debates are conducted about feasibility, desirability and rival values. This article looks into particular considerations that need to be made when debating a little BIG. If a “status” value, meaning “all or nothing,” is the core value under debate, then a grant falling short of securing this status will need (...) some other justification. If the core value is “scalar,” meaning there can be more or less of it, then a lower grant can be justified if it is an efficient way to add to that value. I offer two reasons that a little BIG can have merit: 1. Organizations will benefit because the grant provides a clear target for citizen action. 2. There are reasons to think that a BIG of whatever size will promote organizational capabilities more efficiently than money coming from an employer, family member or conditional public entitlement. (shrink)

Essays exploring a rich intersection between phenomenology and idealism with contemporary relevance.

The first Young Researchers in Human–Robot Interaction Workshop, held on March 1, 2006 in Salt Lake City, Utah, provides insight into how to facilitate the establishment of the HRI community. Organized in conjunction with the first annual ACM/IEEE Human Robot Interaction Conference, the NSF-sponsored workshop assembled 15 graduate students from 5 different countries in computer science, psychology, engineering, and the arts to build the HRI community. This report highlights recommendations from discussion sessions, a synopsis of the plenary address, and representative (...) examples of the participants’ presentations. Participants emphasized that HRI is a unique field, requiring knowledge in computing, psychology, and communications despite the differences in the courses, methods, and philosophies across disciplines. The following are needed for future growth in HRI: stable, canonical robotics platforms for research purposes, a multidisciplinary community infrastructure to connect researchers, and a “Berlitz phrasebook” and collected reference materials for helping understand the “other” disciplines. (shrink)

The first Young Researchers in Human–Robot Interaction Workshop, held on March 1, 2006 in Salt Lake City, Utah, provides insight into how to facilitate the establishment of the HRI community. Organized in conjunction with the first annual ACM/IEEE Human Robot Interaction Conference, the NSF-sponsored workshop assembled 15 graduate students from 5 different countries in computer science, psychology, engineering, and the arts to build the HRI community. This report highlights recommendations from discussion sessions, a synopsis of the plenary address, and representative (...) examples of the participants’ presentations. Participants emphasized that HRI is a unique field, requiring knowledge in computing, psychology, and communications despite the differences in the courses, methods, and philosophies across disciplines. The following are needed for future growth in HRI: stable, canonical robotics platforms for research purposes, a multidisciplinary community infrastructure to connect researchers, and a “Berlitz phrasebook” and collected reference materials for helping understand the “other” disciplines. (shrink)

This chapter is concerned with an analysis of the etymology of the English term “will,” which is used to emphasize some possible sedimented assumptions with its meaning in English-speaking European and North American academic communities. It takes a look at two general philosophical approaches to the will and examines the will in early modern social theory. From here the chapter turns to anthropology to study two of the most generative approaches to willing in modern culture theory: practice theoretical and psychocultural (...) variants of anthropology. Finally, the chapter discusses the preceding chapters in terms of the four different themes that recur throughout the book. (shrink)

It is commonly held that early career experiences influence ethical behavior. One way early career experiences might operate is to influence the decisions people make when presented with problems that raise ethical concerns. To test this proposition, 102 first-year doctoral students were asked to complete a series of measures examining ethical decision making along with a series of measures examining environmental experiences and climate perceptions. Factoring of the environmental measure yielded five dimensions: professional leadership, poor coping, lack of rewards, limited (...) competitive pressure, and poor career direction. Factoring of the climate inventory yielded four dimensions: equity, interpersonal conflict, occupational engagement, and work commitment. When these dimensions were used to predict performance on the ethical decision-making task, it was found that the environmental dimensions were better predictors than the climate dimensions. The implications of these findings for research on ethical conduct are discussed. (shrink)

Differences across fields and experience levels are frequently considered in discussions of ethical decision making and ethical behavior. In the present study, doctoral students in the health, biological, and social sciences completed measures of ethical decision making. The effects of field and level of experience with respect to ethical decision making, metacognitive reasoning strategies, social-behavioral responses, and exposure to unethical events were examined. Social and biological scientists performed better than health scientists with respect to ethical decision making. Furthermore, the ethical (...) decision making of health science students decreased as experience increased. Moreover, these effects appeared to be linked to the specific strategies underlying participants' ethical decision making. The implications of these findings for ethical decision making are discussed. (shrink)

In recent years, we have seen a new concern with ethics training for research and development professionals. Although ethics training has become more common, the effectiveness of the training being provided is open to question. In the present effort, a new ethics training course was developed that stresses the importance of the strategies people apply to make sense of ethical problems. The effectiveness of this training was assessed in a sample of 59 doctoral students working in the biological and social (...) sciences using a pre-post design with follow-up and a series of ethical decision-making measures serving as the outcome variable. Results showed not only that this training led to sizable gains in ethical decision making but also that these gains were maintained over time. The implications of these findings for ethics training in the sciences are discussed. (shrink)

Comparative Political Theory and Cross-Cultural Philosophy explores new forms of philosophizing in the age of globalization by challenging the conventional border between the East and the West, as well as the traditional boundaries among different academic disciplines. This rich investigation demonstrates the importance of cross-cultural thinking in our reading of philosophical texts and explores how cross-cultural thinking transforms our understanding of the traditional philosophical paradigm.

Ethical decision making measures are widely applied as the principal dependent variable used in studies of research integrity. However, evidence bearing on the internal and external validity of these measures is not available. In this study, ethical decision making measures were administered to 102 graduate students in the biological, health, and social sciences, along with measures examining exposure to ethical breaches and the severity of punishments recommended. The ethical decision making measure was found to be related to exposure to ethical (...) events and the severity of punishments awarded. The implications of these findings for the application of ethical decision making measures are discussed. (shrink)

This article explores the mystical impulse in the American mind, reflected in the work of William James, Kenneth Burke, and most especially the case of Ralph Waldo Emerson. The parallels and differences between Emerson's mystical idea of Nature and the ancient Greek pre-Socratic idea of the universe as a union of opposites are explored. The divergence between the Americans and the Greeks concerning the idea of limits is reflected on. The optimism of the Americans is explained as a function (...) of their mystical theodicy, and the greatness of their power as a function of their mystic ability, so well assayed by Emerson, to bear crushing paradoxes with a cheerful lightness of being. (shrink)

During a controversial Weekend Update, David Spade made the following joke with an image of Eddie Murphy behind him: "Look, children, it's a falling star – make a wish." The crack came at a time when Murphy's career was hurting, and he took offense, refusing to return to the show for twenty years. Like most areas of philosophy, there are a plurality of views when it comes to familial ethics. In this chapter, the author takes this opportunity to (...) consider some of them, and to figure out what each view would say about the Spade‐Murphy family feud. Good news for the Rileys and the Combs, the two families from Dysfunctional Family Feud who can't get through a sentence without being nasty to each other, there is a view of familial ethics that might excuse their behavior. It is known as the No Special Obligations View. (shrink)

The spectacular success of Empire and Multitude has brought Antonio Negri's writing to a new and wider audience. Negri'as work is singular in its depth and expression. It can be difficult to grasp the complexity of his ideas as they are rooted in the history of philosophy. This book offers an introduction to his thinking and is ideal for readers who want to come to grips with his key themes. Contributors include Pierre Macherey, Daniel Bensai;d, Charles Wolfe, Alex Callinicos, Miguel (...) Vatter, Jason Read, Alberto Toscano, Mamut Mutman, Ted Stolze, and Judith Revel. Written with dynamism and originality, the book will appeal to anyone interested in the evolution of Negri's thought, and especially to students of political philosophy, international studies, and literary theory. This book is the sequel to The Philosophy of Antonio Negri, Volume One: Resistance in Practice , but can be read entirely independently. (shrink)

This article explores the mystical impulse in the American mind, reflected in the work of William James, Kenneth Burke, and most especially the case of Ralph Waldo Emerson. The parallels and differences between Emerson's mystical idea of Nature and the ancient Greek pre-Socratic idea of the universe as a union of opposites are explored. The divergence between the Americans and the Greeks concerning the idea of limits is reflected on. The optimism of the Americans is explained as a function (...) of their mystical theodicy, and the greatness of their power as a function of their mystic ability, so well assayed by Emerson, to bear crushing paradoxes with a cheerful lightness of being. (shrink)

Are humans composed of a body and a nonmaterial mind or soul, or are we purely physical beings? Opinion is sharply divided over this issue. In this clear and concise book, Nancey Murphy argues for a physicalist account, but one that does not diminish traditional views of humans as rational, moral, and capable of relating to God. This position is motivated not only by developments in science and philosophy, but also by biblical studies and Christian theology. The reader is (...) invited to appreciate the ways in which organisms are more than the sum of their parts. That higher human capacities such as morality, free will, and religious awareness emerge from our neurobiological complexity and develop through our relation to others, to our cultural inheritance, and, most importantly, to God. Murphy addresses the questions of human uniqueness, religious experience, and personal identity before and after bodily resurrection. (shrink)

If humans are purely physical, and if it is the brain that does the work formerly assigned to the mind or soul, then how can it fail to be the case that all of our thoughts and actions are determined by the laws of neurobiology? If this is the case, then free will, moral responsibility, and, indeed, reason itself would appear to be in jeopardy. Murphy and Brown present an original defence of a non-reductive version of physicalism whereby humans (...) are the authors of their own thoughts and actions. (shrink)

This chapter seeks clarification into how Marion understands “desire,” especially in The Erotic Phenomenon. Philosophies of “objectivity” have lost sight of love and its uniquely supporting evidences, and desire plays a number of roles in restoring to love the “dignity of a concept,” in its contribution to forming selfhood and “individualization,” and in its establishing the paradoxical bases of the erotic reduction and “eroticization.” Since he claims in La Rigueur des Choses that “The Erotic Phenomenon logically completes the phenomenology of (...) the gift and the saturated phenomenon,” it is necessary to conceive of how and to what degree. The erotic reduction demands that one bracket oneself and return to the Ursprung of intuition by asking the important question “can I be the first to love?” This chapter initiates an application of these findings on the manifold of desire back onto Marion’s understanding of “the gift” and his phenomenology of givenness. How might the erotic reduction and the reduction to givenness interrelate? Might love and desire be modes or “capacities” of alteration of one’s experience within intuition? Desire, which is conceived in relation to “lack” as a resource, provides a kind of “negative assurance” that allows the adonné to access an affirmation of love. (shrink)

I present an account of epistemic autonomy as a distinctively wide-ranging epistemic virtue, one that helps us to understand a range of phenomena that might otherwise seem quite disparate – from the appropriate selection of epistemic methods, stances and topics of inquiry, to the harms of epistemic oppression, gaslighting and related phenomena. The account draws on four elements commonly incorporated into accounts of personal autonomy: (i) self-governance, (ii) authenticity, (iii) self-creation and (iv) independence. I further argue that for a distinctively (...) epistemic virtue of autonomy; the above elements must ultimately reliably lead to valuable epistemic goods (for the agent herself and others). I then turn to the domains or ways in which epistemic autonomy so understood, can be made manifest. I suggest that epistemic autonomy is a virtue that allows us to appropriately choose (i) subject matters and areas of inquiry, (ii) methods, sources, and processes of belief formation, (iii) epistemic goals and (iv) epistemic stances or frameworks. So understood, epistemic autonomy has a role to play in shaping most every aspect of our epistemic lives. (shrink)

In this essay, I want to explore one of the most ironic episodes in the history of propaganda, the attempt by various federal agencies to moderate American WWII anti-Japanese propaganda films. My texts will be four films, two produced by the military, and two by Hollywood: December 7th (1943), directed by Gregg Toland and revised by John Ford; Air Force (1943), directed Howard Hawks; Know Your Enemy: Japan (1945), directed by Frank Capra; and Betrayal for the East (1945), directed by (...) William Berke. As all of these films are readily available on YouTube, I will be brief in my description of them. Instead, I will focus on how they served to intensify racial hatred of Japanese in general and Japanese-Americans in particular, and how the federal government tried to control that propaganda—but was limited by its own policies regarding Japanese-Americans. (shrink)

Examines how violence has been conceptually and rhetorically put to use in continental social theory.

BackgroundNo standard method exists to assess how many consults a healthcare ethics consultation (HCEC) service should perform. To address this, we developed a method to estimate the volume of HCEC services based on a mixed-methods approach that included a systematic review and survey data on the volume of consult services requested.MethodsOur investigation included a systematic review of studies that reported the volume of HCEC services that were requested from 2000 to 2017, institutional surveys, and statistical analyses that estimated the volume (...) of HCEC services that were adjusted to the size of the hospitals in the survey and to population acuity.ResultsWe contacted the authors of 19 studies that met our inclusion criteria; 17 authors responded to the institutional survey and five provided annualized data points. We found that standard methods of reporting the volume of HCEC services led to inaccuracies in estimating the growth of HCEC services over time. To rectify this, we proposed two means to estimate volume based on either the service goals of HCEC services or hospital size and acuity.DiscussionThe statistical limitations of our study highlight the need to standardize the sharing and reporting of data in clinical ethics. Future work should further standardize methods of HCEC quality assessment using measures similar to those we describe. (shrink)

The essays in this collection explore, from philosophical and religious perspectives, a variety of moral emotions and their relationship to punishment and condemnation or to decisions to lessen punishment or condemnation.

This latest volume of _The Philosopher's Annual_ presents the ten best articles published in the field during 2001. No limitations are placed on the articles' sources, subject matter or mode of treatment, providing for a diverse collection of engaging, high-caliber work that stands as a valuable sample of contemporary philosophy. This year's volume includes papers by Robert Bernasconi, Hans Halvorson, Christopher Hitchcock, Ignacio Jane, Brian Leiter, Liam Murphy and Thomas Nagel, Joel Pust, Alison Simmons, Jason Stanley and Timothy (...) Williamson, and Crispin Wright. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work is in the "public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...) preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Although Eugen Fink often reflected upon the role religion, these reflections are yet to be addressed in secondary literature in any substantive sense. For Fink, religion is to be understood in relation to “play,” which is a metaphor for how the world presents itself. Religion is a non-repetitive, and entirely creative endeavor or “symbol” that is not achieved through work and toil, or through evaluation or power, but rather, through his idea of play and “cult” as the imaginative distanciation from (...) a predictable lifeworld. This paper describes Fink’s understanding of religion and its most relevant aspects found in Spiel als Weltsymbol. The paper is organized into five sections—1: An introduction to his phenomenological approach in general, and description of the role of “play”; 2: investigations into the relation between play and world; 3: a description of his phenomenology of religion; 4: engagements in the idea of cult-play and the sacred sphere, and 5: reflection on his idea of the play of God. (shrink)

The Human Genome Project is an expensive, ambitious, and controversial attempt to locate and map every one of the approximately 100,000 genes in the human body. If it works, and we are able, for instance, to identify markers for genetic diseases long before they develop, who will have the right to obtain such information? What will be the consequences for health care, health insurance, employability, and research priorities? And, more broadly, how will attitudes toward human differences be affected, morally and (...) socially, by the setting of a genetic “standard”? The compatibility of individual rights and genetic fairness is challenged by the technological possibilities of the future, making it difficult to create an agenda for a “just genetics.” Beginning with an account of the utopian dreams and authoritarian tendencies of historical eugenics movements, this book’s nine essays probe the potential social uses and abuses of detailed genetic information. Lucid and wide-ranging, these contributions will interest bioethicists, legal scholars, and policy makers. Essays: “The Genome Project and the Meaning of Difference,” Timothy F. Murphy “Eugenics and the Human Genome Project: Is the Past Prologue?,” Daniel J. Kevles “Handle with Care: Race, Class, and Genetics,” Arthur L. Caplan “Public Choices and Private Choices: Legal Regulation of Genetic Testing,” Lori B. Andrews “Rules for Gene Banks: Protecting Privacy in the Genetics Age,” George J. Annas “Use of Genetic Information by Private Insurers,” Robert J. Pokorski “The Genome Project, Individual Differences, and Just Health Care,” Norman Daniels “Just Genetics: A Problem Agenda,” Leonard M. Fleck “Justice and the Limitations of Genetic Knowledge,” Marc A. Lappé. (shrink)

This essay assesses the rationale for regulating research administrators as carefully as they regulate researchers. The reasons for such regulation are identical: protecting scientific integrity, ensuring responsible use of public funds, addressing the lack of effective recourse for victims, creating negative consequences for misbehaving actors, and addressing high incentives for misconduct. Whereas the reasons compelling us to regulate research administrators are obvious, counterarguments to administrative oversight are based on suggestions that the incidence and prevalence of cases of administrative misconduct are (...) too low to warrant formal regulation. I briefly describe examples of the phenomenon drawn from publicly available records. My analysis suggests that the misconduct of research administrators is both serious and worthy of better oversight. Improved oversight of research administration will help steward tax dollars appropriately and enhance the overall integrity of the scientific record and of the free pursuit of knowledge more generally. (shrink)

If there is such a ‘post-secular’ milieu, mindset, or thesis, it will need to furnish its own interpretation of the ‘world’ in ways distinct from those championed by the secular. Indeed an essential aspect of the ‘secular’ is how it has interpreted the ‘world’ as the ‘space, time, and age’ in which things come into presence clearly, neutrally, and obviously. This paper interprets and compares some of Heidegger’s and Henry’s specific engagements with the theme of ‘world’, and how each thinker (...) claims the world itself is presentable as a phenomenon, namely, via disclosive moods and the self-revelation of life. Since the world can appear, and its phenomenality can be presented, an inquiry into the specific, inconspicuous means by which the experiences of the world’s neutrality, clarity, and obviousness might yield phenomenological description. What presents itself as neutral is precisely what demands attention by merit of its hiddenness. (shrink)

Choi and Murphy seek to analyze the key facets of the debate over PC. Until now, PC has tended to be treated in news stories, magazines articles, and reports where the examination of PC has been short and under developed--rarely have the writers looked beyond single issues. Choi and Murphy provide a comprehensive examination of PC, from its philosophical underpinnings and historical background, through the significance of post-structural philosophy and postmodern literary criticism.

There is a basic methodological difference in the way anarchists and non-anarchists think about politics, often more implicit than explicit. Anarchists see politics and justice as being concerns of social institutions, norms, and relations generally – both inside and outside the state. Much of academic political philosophy talks of politics and justice as if they are definitionally concerns about what states should do, or our relationships with each other through the state. In this chapter, we argue that the anarchists are (...) on the right side of this difference. We call the insight that undergirds the anarchists’ understanding of politics and justice “methodological anarchism.” We seek to exorcise the policy framework in favor of methodological anarchism. Indeed, we believe it should be embraced by all political philosophers, not only the anarchists among their ranks. Political philosophers ought to abstain from the policy framework for two reasons. Firstly, it is analytically impoverished inasmuch as, when followed to its logical conclusion, it is unable to engage with enormous areas of analysis that are relevant to what makes a society just or unjust. Secondly, it instills subtle prejudice against other important approaches to mitigating injustice that are unconcerned with public policy. This also carries the danger of lending ideological support for existing injustices and thereby entrenching them. Accepting our critique of the policy framework and adopting methodological anarchism does not necessarily require the acceptance of any kind of substantive political anarchism. But it does mean thinking a bit more like an anarchist about how to make society more just – thus our characterization of it as “methodological.”. (shrink)