Theists typically believe the following two propositions: God is omniscient, and Human beings are free. Are they consistent? In order to decide, we must first ask what they mean. Roughly, let us say that a being is omniscient if for any proposition he knows whether it is true or false. Since I have no wish to deny that there are true and false propositions about future states of affairs , omniscience includes foreknowledge, which we can say is knowledge of the (...) truth value of propositions about future states of affairs. For example, I believe the proposition ‘Davis will wear shoes tomorrow’ is true today, and if it is true today, i.e. if I will wear shoes tomorrow, an omniscient being knows today that it is true – and, if this being is eternally omniscient, he knew it millions of years ago. (shrink)
This essay reexamines the uniquely extensive corpus of prose commentaries for the twelfth-century troubadour Bertran de Born that accompany his poems in several extant Italian manuscripts from the thirteenth century. It argues that commentaries testify to a debate among Italian readers about how to interpret this poet’s distinctive political and moral messages. The essay shows Bertran’s razos to have been key texts in the reception of troubadour literary culture in Italy at a crucial moment in its development, and sheds light (...) on the role of Occitan lyric in the politics of patronage at Italian courts. (shrink)
In part 4 of Meaning, Expression, and Thought, Davis rejects what he calls Fregean ideational theories, according to which the meaning of an expression is an idea; and then presents his own account, which states that, e.g., the meaning of 'Primzahl' in German is the property of meaning prime number. Before casting doubt on the latter ontology of meanings, I come to Frege's defence by pointing out that he was not an advocate of the position Davis named after (...) him because Fregean senses are not lexical meanings and Fregean thoughts are not types of mental events. (shrink)
Professional ethics, a contemporary topic of conversation among business professionals, is discussed using the perceptions of college business students as the focal point. This research relates to the issues of college instruction in professional ethics, differences in perceptions of ethical behavior attributed to gender, and whether or not students' perceptions of ethical behavior can be modified. After presenting a review of the more important historical developments and research related to professional ethics, this paper focuses on the results of a study (...) that compared a set of ethical responses of various groups of college students with each other. The results of hypotheses testing show an ethics maturation process from students' initial exposure to business courses through the graduate level. These tests also show that formal ethics training, i.e., a separate professional ethics course or unit is an existing course, is not a significant factor in this process. However, one may conclude that the students' perceptions of proper ethical behavior matures toward society's expectations during college life. (shrink)
In this compelling book, John B. Davis examines the change and development in Keynes's philosophical thinking, from his earliest work through to The General Theory, arguing that Keynes came to believe himself mistaken about a number of his early philosophical concepts. The author begins by looking at the unpublished 'Apostles' papers, written under the influence of the philosopher G. E. Moore. These display the tensions in Keynes's early philosophical views, and outline his philosophical concepts of the time, including the (...) concept of intuition. Davis then shows how Keynes's later philosophy is implicit in the economic argument of The General Theory. He argues that Keynes's philosophy had by this time changed radically, and that he had abandoned the concept of intuition for the concept of convention. The author sees this as being the central idea in The General Theory, and looks at the philosophical nature of this concept of convention in detail. (shrink)
This paper posits a feminist aesthetic of reading, ‘re-captivation,’ which accounts for both the reader's pleasure and his/her ethical responsibility. Re-captivation is distinguished by its introspective and ethical characteristics; it is a pleasure informed by the pain of misrecognition, i.e. acknowledgement of one's own complicity in systems of oppression. After a brief explanation of re-captivation, this paper describes my experience viewing the film Menace II Society. Using my paths of identification and emotional response to this film as my data, I (...) analyze the complexities and ambiguities resulting from my practice of re-captivation. (shrink)
Scholars of hermeneutics have recently taken up the task of elucidating Gadamer’s ethics by studying his work on the structure of understanding and human experience. This article seeks to contribute to that scholarship through an examination of Gadamer’s aesthetics. I suggest that Gadamer’s notions of play and aesthetic non-differentiation provide further resources for understanding Gadamer’s hermeneutic ethics as an ethics of non-differentiation, i.e., a unification of theory and practice. For Gadamer, an understanding of the good is its enactment in the (...) context of the dialogical play we find ourselves engaged in with others. Furthermore, Gadamer’s identification of aesthetic non-differentiation with play reveals that his ethics aims not only to unify theory and practice but also to unite participants in the ethical play as intersubjective elements of a shared experience. Retrieving the ethical import of Gadamer’s aesthetics also helps to unfold Gadamer’s suggestion that hermeneutics itself is an ethical enterprise. (shrink)
This book recalls the author's early upbringing and education on two Indian reservations. Davis assesses the policies of the United States government regarding the status of Indians in society, and relates the Indian struggle for survival, self-governance, and sovereignty.