The traditional college student of today is part of the Net Generation who has been raised in an era of instant access. Their communication and learning is complemented by the Internet, a major influence on this cohort. The regular method of contact is text messaging, instant messaging and cell phones. Learning methods for the Net Generation include Internet tools such as Web-CT, Blackboard, online courses, online journals and i-pod downloads. Are they ready to also change from print textbooks to Internet (...) based textbooks? This paper describes the attitudes of some Net Generation students towards the usage of electronic textbooks. Three case studies were conducted: one class used an online textbook and two other classes used e-chapter supplements. Students were questioned on their perceptions of using and learning with e-textbooks. Their views describe some changing thoughts towards network connected media that is the mantra of this generation. (shrink)

Throughout the biological and biomedical sciences there is a growing need for, prescriptive ‘minimum information’ (MI) checklists specifying the key information to include when reporting experimental results are beginning to find favor with experimentalists, analysts, publishers and funders alike. Such checklists aim to ensure that methods, data, analyses and results are described to a level sufficient to support the unambiguous interpretation, sophisticated search, reanalysis and experimental corroboration and reuse of data sets, facilitating the extraction of maximum value from data sets (...) them. However, such ‘minimum information’ MI checklists are usually developed independently by groups working within representatives of particular biologically- or technologically-delineated domains. Consequently, an overview of the full range of checklists can be difficult to establish without intensive searching, and even tracking thetheir individual evolution of single checklists may be a non-trivial exercise. Checklists are also inevitably partially redundant when measured one against another, and where they overlap is far from straightforward. Furthermore, conflicts in scope and arbitrary decisions on wording and sub-structuring make integration difficult. This presents inhibit their use in combination. Overall, these issues present significant difficulties for the users of checklists, especially those in areas such as systems biology, who routinely combine information from multiple biological domains and technology platforms. To address all of the above, we present MIBBI (Minimum Information for Biological and Biomedical Investigations); a web-based communal resource for such checklists, designed to act as a ‘one-stop shop’ for those exploring the range of extant checklist projects, and to foster collaborative, integrative development and ultimately promote gradual integration of checklists. (shrink)

Among his generation of intellectuals, the eighteenth-century German philosopher Johann Gottfried Herder is recognized both for his innovative philosophy of language and history and for his passionate criticism of racism, colonialism, and imperialism. A student of Immanuel Kant, Herder challenged the idea that anyone--even the philosophers of the Enlightenment--could have a monopoly on truth. In Herder: Aesthetics against Imperialism, John K. Noyes plumbs the connections between Herder's anti-imperialism, often acknowledged but rarely explored in depth, and his epistemological investigations. Noyes (...) argues that Herder's anti-rationalist epistemology, his rejection of universal conceptions of truth, knowledge, and justice, constitutes the first attempt to establish not just a moral but an epistemological foundation for anti-imperialism. Engaging with the work of postcolonial theorists such Dipesh Chakrabarty and Gayatri Spivak, this book is a valuable reassessment of Enlightenment anti-imperialism that demonstrates Herder's continuing relevance to postcolonial studies today. (shrink)

This three-volume work constitutes a comprehensive scholarly edition of the correspondence of the English economist, Alfred Marshall, one of the leading figures in the development of economics and the founder of the Cambridge School of Economics. The edition fills a long-standing gap in the history of economic thought with hitherto unpublished material. Students will find it a basic resource for understanding the development of economics and other social sciences in the period since 1870. In particular, it provides much new information (...) about Marshall's views on economic, social and political issues, his struggles to promote the teaching of economics at the University of Cambridge, and his relations with colleagues in Cambridge and elsewhere. Marshall's letters are notable for their frankness and spontaneity. (shrink)

Can interests survive dementia, permanent unconsciousness--even death? If not, what kills them off? Perhaps lack of attention (one could almost say "lack of interest"), if having the interest requires believing that you have it, caring about its object, and in some sense investing in that object. Thus, once you no longer care about the object, the investment--and the interest--is gone. If an interest disappears when you stop caring about its object, will it disappear when you are mentally incompetent and unable (...) to care about it? If so, then it seems such interests cannot survive the onset of incompetence (let alone death). -/- This issue arises with living wills and other ways to decide the medical care you will receive when you become mentally incapacitated and unable to decide for yourself. Such decisions are made to protect certain kinds of interest. For example, you may want to avoid expensive end-of-life care in order to protect your family's inheritance, thereby protecting your interest in your family's welfare. Or you might have a religious commitment to the sanctity of life, and therefore an interest in keeping your biological life going as long as possible, even when you are permanently unconscious. We use living wills and similar forms of advance medical decision making to protect our such interests when we anticipate being unable to protect those interests by acting autonomously at the time of treatment. If, however, those interests do not survive incompetence, then the moral authority of living wills is severely undermined, for the interests they are meant to protect do not exist. It will be argued that some interests can survive a permanent loss of mental capacity, for sometimes, as strange as it sounds, you can be disposed to care about a thing even when you will never be conscious again. (shrink)

I was in manufacturing for over thirty years and a manager for nearly twenty-five. During that time it never occurred to me that the consequentialist, utilitarian framework I used was inadequate as a conceptual framework for making decisions to ensure organisational viability and success.1 The framework gave three criteria which enabled me to construct a rational approach to issues associated with my role as a manager: To show that this framework is adequate as a basis for managerial decision making I (...) want to spell out the logical implications of the three criteria and show that they are necessary and jointly sufficient to provide an epistemically sound framework for managerial decisions. I will argue that we can look to managerial practice for examples which can serve as paradigms for constructing a pragmatic approach to management decision making, one that — when employed correctly — will result in the best moral outcome for all those affected by a decision.2 This approach is derived from, and ultimately justified by, the primary role responsibility of a manager to create and implement a healthy work environment. This is one designed to be viable so that the organisation can compete successfully in the marketplace and meet the morally minimal standard that we ought not to cause unnecessary and avoidable harm to innocent people. Because the approach is goal directed, it is teleological and consequential in nature. I maintain that a workplace, or organisation, is healthy when all the components that constitute it are working coherently together to achieve legitimate organisational goals designed to ensure the best chances of being viable and competitive. Such an organisation is what I term optimally functional.3. (shrink)

CUA Press proudly announces the reissue of 32 titles from this internationally acclaimed series. These long-unavailable titles, which cover all aspects of philosophy, will be published in paperback and ebook formats. Authors include renowned philosophers such as Ralph McInerny, Robert Sokolowski, and John Wippel.

Cover -- Title -- Copyright -- Contents -- List of Contributors -- Introduction -- PART I The End of Life -- 1 Is It Possible to Be Better Off Dead? -- 2 How Does Death Harm the Deceased? -- 3 The Significance of an Afterlife -- 4 The Severity of Death -- 5 Defining Death -- PART II Who Decides When to End Life? -- 6 Autonomy, Competence, and End of Life -- 7 Deciding for the Incompetent -- 8 Change (...) of Mind: An Issue for Advance Directives -- 9 Medical Futility and Respect for Patient Autonomy -- PART III How to End Life -- 10 Refusing Lifesaving Medical Treatment and Food and Water by Mouth -- 11 Suicide, Physician-Assisted Suicide, the Doing-Allowing Distinction, and Double Effect -- PART IV Other Parties and the End of Life -- 12 Grief and End-of-Life Surrogate Decision-Making -- 13 Solidarity Near the End of Life: The Promise of Relational Decision-Making in the Care of the Dying -- 14 Justice and the Aging of the Human Species -- Index. (shrink)

A “post-work world” can mean a couple of things. First, it can mean a world where we attach less importance to work, restructure work so that tasks and authority are distributed more equitably, and otherwise decenter and reform the world of work. Second, it can mean a world where people are no longer working because robots, artificial intelligence, and other forms of automation have replaced humans and there are no longer enough jobs for everyone. This paper is about the second (...) kind of world, and how to support the workers it leaves behind. -/- Automation has always eliminated jobs, but in the past new jobs have appeared to replace them. This may be changing. Thanks to recent advances in automation, machines and software can now do an increasingly large percentage of the tasks that humans do. “Technological unemployment” is what happens when automation can do so many different tasks that new jobs do not appear in sufficient numbers to employ everyone (Keynes 1932). In short, automation may soon leave a very large part of the potential workforce permanently unemployed, leading to a social, political, economic, and humanitarian crisis. For ease of reference, I refer to the technologically unemployed as being displaced from the economy. -/- The displaced need incomes. One obvious source of funds is the money saved through technological unemployment. On the scale of an entire economy, technological unemployment increases the labor savings from automation, for in addition to the usual labor savings from automation, there is less of a need to pay new workers, for there are fewer new jobs. I call this money the displacement gain. This is money that becomes available precisely because technological unemployment has occurred. It is important to understand that the displacement gain is not the same thing as the profit that results from gains in productivity. Automation does not necessarily produce displacement but it does produce gains in productivity, and the profits from gains in productivity occur even when no one is displaced. A productivity gain does not become a displacement gain until technological unemployment occurs. -/- The core of this paper is a set of arguments that the displacement gain is not the private property of businesses or those who have ownership interests in businesses (I refer to both groups as “capitalists”), nor is it the private property of those lucky enough to still have jobs. For these and additional reasons, the displacement gain is collective property in which every person has an equal interest. Moreover, it is a kind of collective property that has been largely overlooked. (Better-known forms of collective property include the natural world and “social capital.” ) As far back as Thomas Paine (1796), many thinkers have argued that, because we all have equal interests in collective property, it should be distributed to everyone, working or not, rich or poor, as equal and unconditional basic incomes. The displacement gain is a new kind of collective property which can fund basic incomes, and those incomes can support the displaced. That’s how to pay for a post-work world. -/- However, I will argue, in order to distribute those funds equally we must pay unequal basic incomes, for those who are technologically unemployed bear a larger share of the burden involved in creating that collective property, and therefore deserve larger basic incomes to offset their larger burdens. My discussion of this leads to a possible solution to a problem that bedevils basic income proposals: how to prevent businesses from, in effect, appropriating basic incomes from their employees by simply paying them less, using basic incomes as a payroll subsidy . (shrink)

"There's nothing available that I know of that comes as close to representing the range of Royce's works.... " -- John H Lavely.

Basic issues in the recent ‘death-of-God’ movement can be illuminated by comparison and contrast with the relevant ideas of two American philosophers, John Dewey and William James. Dewey is an earlier spokesman for ideas that are central to the ‘radical theology’ of Thomas J. J. Altizer, William Hamilton, and Paul Van Buren. His reasons for rejecting theism closely resemble propositions maintained by these ‘death-of-God’ theologians. James, on the other hand, points toward a theological alternative. He takes cognizance of ideas (...) similar to those in the ‘radical theology’, but he does not opt for either a metaphorical or real elimination of God. Thus, the contentions of this paper are that there has been a version of the ‘death-of-God’ perspective in American thought before, and that there are resources in the American tradition that suggest a viable option to this perspective. (shrink)

The Failures of Ethics concentrates on the multiple shortfalls and shortcomings of thought, decision, and action that tempt and incite us human beings to inflict incalculable harm. Absent the overriding of moral sensibilities, if not the collapse or collaboration of ethical traditions, the Holocaust, genocide, and other mass atrocities could not have happened. Our senses of moral and religious authority have been fragmented and weakened by the accumulated ruins of history and the depersonalized advances of civilization that have taken us (...) from a bloody twentieth century into an immensely problematic twenty-first. Salvaging the fragmented condition of ethics, this book shows how respect and honor for those who save lives and resist atrocity, deepened attention to the dead and to death itself, and appeals for human rights and renewed spiritual sensitivity confirm that ethics contains and remains an irreplaceable safeguard against its own failures. (shrink)

I note that the logics of the relevant group most closely tied to the research programme in paraconsistency are those without the contraction postulate(A.AB).AB and its close relatives. As a move towards gaining control of the contraction-free systems I show that they are prime (that wheneverA B is a theorem so is eitherA orB). The proof is an extension of the metavaluational techniques standardly used for analogous results about intuitionist logic or the relevant positive logics.