What is the proper relation between the scientific worldview and other parts or aspects of human knowledge and experience? Can any science aim at "complete coverage" of the world, and if it does, will it undermine--in principle or by tendency--other attempts to describe or understand the world? Should morality, theology and other areas resist or be protected from scientific treatment? Questions of this sort have been of pressing philosophical concern since antiquity. The Proper Ambition of Science presents ten particular case (...) studies written by prominent philosophers, looking at how this problem has been approached from the ancient world right up to the present day. Contributors: Bob Sharples, M.W.F. Stone, G.A.J. Rogers, J.R. Milton, Aaron Ridley, Christopher Hookway, Dermot Moran, Thomas E. Uebel, David Papineau, and Nancy Cartwright. (shrink)

What is the will? And what is its relation to human action? Throughout history, philosophers have been fascinated by the idea of "the will": the source of the drive that motivates human beings to act. However, there has never been a clear consensus as to what the will is and how it relates to human action. Some philosophers have taken the will to be based firmly in reason and rational choice, and some have seen it as purely self-determined. Others have (...) replaced the idea of the human will with a more general drive uniting humans and the rest of nature, living and non-living. This collection of nine specially commissioned papers traces the formulation and treatment of the problem of the will from ancient philosophy through the scholastic theologians of the Middle Ages, to modern philosophy and right up to contemporary theories. Philosophers discussed include Plato, Aristotle, Augustine, Aquinas, Bonaventure, Hobbes, Kant, Schopenhauer and Nietzsche. (shrink)

The study of anarchism as a philosophical, political, and social movement has burgeoned both in the academy and in the global activist community in recent years. Taking advantage of this boom in anarchist scholarship, Nathan J. Jun and Shane Wahl have compiled twenty-six cutting-edge essays on this timely topic in New Perspectives on Anarchism.

First published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

In lieu of an abstract, here is a brief excerpt of the content:The Note of Interpretation: Theistic Finitism as an Aesthetics of Religious NaturalismAndrew Stone Porter (bio)In our cosmological construction we are, therefore, left with the final opposites, joy and sorrow, good and evil, disjunction and conjunction—that is to say, the many in one—flux and permanence, greatness and triviality, freedom and necessity, God and the World. In this list, the pairs of opposites are in experience with a certain ultimate (...) directness of intuition, except in the case of the last pair. God and the World introduce the note of interpretation.—Alfred North Whitehead1Theistic finitism, the position that God is not omnipotent, is the most tenable solution to the problem of evil—but it also necessitates a slide toward immanence. Among the ranks of the finitists we find philosophers such as William James,2 process thinkers such as Whitehead and Charles Hartshorne,3 theological personalists such as Edgar Brightman (and, Rufus Burrow argues, his pupil Martin Luther King, Jr.),4 feminist disability theologians like Julia Watts Belser,5 and popular religion writers such as Harold Kushner.6 Like many others, Kushner found in finitism not an answer to an abstract theological puzzle, but an existentially necessary salve for the despair that nearly overtook him when his three year-old son was diagnosed with a terminal degenerative disease. No loving, all-knowing, all-powerful creator would ever allow such [End Page 70] a thing to happen, Kushner reasoned. If God is not all-powerful, then God need not be the author of our pain, but a friend who hurts with us as we bear it. Rather than sadistic puppeteer, a finite God becomes “the fellow-sufferer who understands.”7 As Jürgen Moltmann put it, “the one who cannot suffer cannot love either. So [God] is also a loveless being.”8 Or, as Dietrich Bonhoeffer reflected as he awaited execution in a Nazi concentration camp, “Only the suffering God can help.”9However, when one strips away divine omnipotence, one must also bid adieu either to God’s omniscience or creator-hood: for an omniscient creator, crafting the world with full knowledge of how everything would unfold, would be ipso facto omnipotent. We are left, then, with the following alternatives: we could posit a God who pressed the “create world” button not knowing what would happen (which seems irresponsible, calling into question God’s goodness)—as Tim Bayne puts it, “If future contingents fall outside the scope of God’s knowledge, then creation was a massive gamble.”10 We may share Albert Einstein’s famous distaste for a God who plays dice with the universe. The other alternative is that God’s knowledge and power are partial, that the Divine is merely one being/force among many. But if God is “just a stranger on the bus, trying to make his way home,”11 then in what sense can we say that God is God at all?This paper offers a construal of theistic finitism as a form of religious naturalism with an aesthetics of empathetic solidarity. That is, when we relinquish belief in God’s omnipotence, instead imagining that God is struggling and suffering along with us, we relinquish as well belief in an overbearing “supernatural realm” or “order” governing/underlying all things. To see God in this way, as Whitehead says, is to “introduce the note of interpretation.” And that note, I suggest, is a musical note, specifically a blues note.12 To call the loving [End Page 71] friendship we experience “God” is an aesthetic choice, an informed way of interpreting life in order to move through it with companionship, tenderness and care. A naturalistic religiosity, in Carol Wayne White’s phrasing, “can be a mode of reflecting on, experiencing, and envisioning one’s relationality with all that is.”13 In this way theology becomes, as Belser puts it, “a grammar of the imagination.”14 As a blues aesthetics of empathetic solidarity, theistic finitism may be considered a form of religious naturalism particularly well-suited to our present moment, mired as it is in cascading crises and careening into catastrophe. I suggest that, as young spiritual seekers exit churches in search of more meaningful community... (shrink)

In The American Evasion of Philosophy, Cornel West writes, "The social movement led by Martin Luther King, Jr., represents the best of what the political dimension of prophetic pragmatism is all about." Yet West hastens to clarify that King himself "was not a prophetic pragmatist." King, West implies, did not accept that the truth-value of a proposition is correlative to its success in securing desired ends in action—the view that, as West paraphrases William James, "truth is a species (...) of the good." But though King was no pragmatist, he and his movement were prophetic, and advanced the project of prophetic pragmatism.2This essay proposes that King's affinities with pragmatism are deeper than West allows. Even early... (shrink)

This is a study of Aristotle's moral philosophy as it is contained in the Nicomachean Ethics. Hardie examines the difficulties of the text; presents a map of inescapable philosophical questions; and brings out the ambiguities and critical disagreements on some central topics, inclduing happiness, the soul, the ethical mean, and the initiation of action.

The father of guerrilla warfare in Northern Spain during the Napoleonic Wars, Mina astounded his enemies and won the respect and love of his own people.

Probably the most useful survey of modern aesthetics published in recent years.

The honour of being the first to teach philosophy in Australia belongs to the Congregationalist minister Barzillai Quaife (1798–1873), in the 1850s, but teaching philosophy did not formally begin until the 1880s, with the establishment of universities (Grave 1984). -/- Two approaches have dominated Western philosophy in Australia: Idealism and materialism. Idealism was prevalent between the 1880s and the 1930s, but dissipated thereafter. It was particularly associated with the work of the first professional philosophers in Australia, such as Henry Laurie (...) (1837–1922), Francis Anderson (1858–1941), William Mitchell (1861–1962) (who rejected the label) and a second generation including W. R. Boyce Gibson (1869–1935). Idealism in Australia often reflected Kantian themes, together with the British, particularly Scottish, revival of interest in Hegel through the work of the ‘Absolute Idealists’ T. H. Green (1836–1882), F. H. Bradley (1846–1924) and Henry Jones (1852–1922), the latter of whom conducted a popular lecture tour of Australia (Boucher 1990). -/- A number of the early New Zealand philosophers, including Duncan MacGregor (1843–1906), William Salmond (1835–1917), and Francis W. Dunlop (1874–1932) were educated in the Idealist tradition and were influential in their communities, but produced relatively little. William Anderson (1889–1955), at Auckland, brother of John at Sydney, was the only New Zealand philosopher that seemed to retain Idealist views. -/- In Australia, materialism gained prominence through the work of John Anderson, who arrived in Australia in 1927, and continues to be influential. John Anderson had been a student of Henry Jones, who can be said to have influenced both strands of Australian philosophical thought. (shrink)

David Hume's relatively short essay 'Of the Standard of Taste' deals with some of the most difficult issues in aesthetic theory. Apart from giving a few pregnant remarks, near the end of his discussion, on the role of morality in aesthetic evaluation, Hume tries to reconcile the idea that tastes are subjective (in the sense of not being answerable to the facts) with the idea that some objects of taste are better than others. 'Tastes', in this context, are the pleasures (...) or displeasures that a person can take in the beauties of poems, paintings, and other artistic compositions (though Hume also wants to stress the continuities between tastes, so understood, and the bodily sense of taste). The position at which Hume arrives in the essay (despite some dialectical unclarity) is that some people – the 'true judges'– determine by their 'joint verdict' which works are meritorious. This solution continues to exercise a fascination, as does Hume's complicated route to it. Author Recommends: Paul Guyer, 'The Standard of Taste and the "Most Ardent Desire of Society" ', Values of Beauty (Cambridge: Cambridge University Press, 2005), 37–76. This paper places 'Of the Standard of Taste' in an especially rich context, and asks why Hume concentrates on true judges instead of the improvement of one's own taste. Mary Mothersill, 'Hume: "Of the Standard of Taste" ', Beauty Restored (Oxford: Clarendon Press, 1984), 177–208. This chapter, embedded in an exposition of Mothersill's 'First Thesis' (the denial that there are principles of taste) and 'Second Thesis' (the affirmation that some judgments of taste are genuine judgments), gives a detailed running commentary on Hume's essay. A shorter self-contained version of the chapter appeared as 'Hume and the Paradox of Taste' in Aesthetics: A Critical Anthology , 2nd ed., eds. George Dickie, Richard Sclafani, and Ronald Roblin (New York, NY: St. Martin's Press, 1989, 269–86). Jerrold Levinson, 'Hume's Standard of Taste: The Real Problem', Journal of Aesthetics and Art Criticism (2002): 227–38. An importance recent article, Levinson's piece argues that the 'real' difficulty with Hume's essay has gone unnoticed: why should I care about what Hume's true judges think? Christopher Williams, 'Some Questions in Hume's Aesthetics', Philosophy Compass 2/2 (2007). This article provides a brief overview of the topics discussed under weeks 3–5 in the sample syllabus below. It is intended to provide a roadmap for the particular set of readings listed there. David Wiggins, 'A Sensible Subjectivism?', Needs, Values, and Truth , 3rd ed. (Oxford: Clarendon Press, 1998), 185–214. This is a stimulating paper in moral philosophy that treats Hume's essay on taste as a model for a serious subjectivism. Wiggins then presents his own brand of subjectivism as an alternative to Hume's. Online Materials: Hume's Aesthetics (Ted Gracyk): http://plato.stanford.edu/entries/hume-aesthetics/ Sample Syllabus: Recommended background reading on Hume's historical context: Peter Kivy, The Seventh Sense: Francis Hutcheson and Eighteenth-Century British Aesthetics , 2nd ed. (Oxford: Oxford University Press, 2003), especially Part III. Recommended background reading on the general topic of taste: David A. Whewell, 'Taste', Blackwell Companion to Aesthetics (Oxford: Blackwell, 1992), 415–18. Dabney Townsend and Carolyn Korsmeyer, 'Taste', Encyclopedia of Aesthetics , ed. Michael Kelly (New York, NY and Oxford: Oxford University Press, 1998), 4:355–62. Ted Cohen, 'The Philosophy of Taste: Thoughts on the Idea', Blackwell Guide to Aesthetics , ed. Peter Kivy (Oxford: Blackwell, 2004), 167–73. Week 1: Hume on beauty, art, and aesthetic judgment in the Treatise of Human Nature and the Enquiry Concerning the Principles of Morals The following references are usable for any complete edition of the Treatise or Enquiry Treatise , 2.1.8 ('Of Beauty and Deformity') Treatise , 2.2.5 ('Of Our Esteem for the Rich and Powerful') Treatise , 2.2.8 ('Of Malice and Envy'), final three paragraphs Treatise , 2.2.11 ('Of the Amorous Passion, or Love Betwixt the Sexes') Treatise , 3.1.2 ('Moral Distinctions Deriv'd from a Moral Sense') Treatise , 3.3.1 ('Of the Origin of the Natural Virtues') Treatise , 3.3.5 ('Some Farther Reflexions Concerning the Natural Virtues') Enquiry , Appendix 1 ('Of moral sentiment') Week 2: Hume's essays Essays Moral, Political, and Literary , ed. Eugene Miller (Indianapolis, IN: LibertyClassics, 1985) is the most commonly used edition today. 'Of the Delicacy of Taste and Passion' 'Of Eloquence' 'Of the Rise and Progress of the Arts and Sciences' 'Of Simplicity and Refinement in Writing' 'Of Tragedy' 'Of the Standard of Taste' Week 3: Circularity–Virtuous or Vicious? Peter Kivy, 'Hume's Standard of Taste: Breaking the Circle', British Journal of Aesthetics (1967): 57–66. David Wiggins, 'A Sensible Subjectivism?', Needs, Values, and Truth , 3rd ed. (Oxford: Clarendon Press, 1998), 185–214. Week 4: Rules of Art Mary Mothersill, 'Hume: "Of the Standard of Taste" ', Beauty Restored (Oxford: Clarendon, 1984), 177–208. James Shelley, 'Hume's Double Standard of Taste', Journal of Aesthetics and Art Criticism (1994): 437–45. Nick Zangwill, 'Hume, Taste, and Teleology', The Metaphysics of Beauty (Ithaca, NY: Cornell University Press, 2001), 149–65. Week 5: The True Judge Malcolm Budd, 'Hume and Kant', 'Hume's Standard of Taste', 'Hume and Human Nature', Values of Art (London: Allen Lane, 1995), 16–24 . Paul Guyer, 'The Standard of Taste and the "Most Ardent Desire of Society" ', Values of Beauty (Cambridge: Cambridge University Press, 2005), 37–76. Jerrold Levinson, 'Hume's Standard of Taste: The Real Problem', Journal of Aesthetics and Art Criticism (2002): 227–38. Week 6: Moralism in Aesthetic Judgment: Hume and Beyond Kendall Walton, 'Morals in Fiction and Fictional Morality', Proceedings of the Aristotelian Society (1994): 27–50. Richard Moran, 'The Expression of Feeling in Imagination', Philosophical Review (1994): 75–106. Tamar Szabo-Gendler, 'The Puzzle of Imaginative Resistance', Journal of Philosophy (2000): 55–81. Focus Questions 1. How does Hume distinguish between matters of 'fact' and 'sentiment'? 2. What is a 'rule of art', and are there any rules? 3. Can a bad critic be 'silenced'? 4. What are the characteristics of good critics? 5. Should we expect good critics to agree on the merits of a work, and should I care about becoming a good critic myself? 6. Is it possible to distinguish variations in taste for which we should expect a standard and variations for which it is 'vain' to have such an expectation? 7. How is the excellence of a work related to the exercise of taste? 8. If a work of literature has a moral outlook that differs from our own, should we consider the work defective on literary grounds? (shrink)

The development and deployment of artificial intelligence (AI) is and will profoundly reshape human society, the culture and the composition of civilisations which make up human kind. All technological triggers tend to drive a hype curve which over time is realised by an output which is often unexpected, taking both pessimistic and optimistic perspectives and actions of drivers, contributors and enablers on a journey where the ultimate destination may be unclear. In this paper we hypothesise that this journey is not (...) dissimilar to the personal journey described by the Kubler-Ross change curve and illustrate this by commentary on the potential of AI for drug discovery, development and healthcare and as an enabler for deep space exploration and colonisation. Recent advances in the call for regulation to ensure development of safety measures associated with machine-based learning are presented which, together with regulation of the rapidly emerging digital after-life industry, should provide a platform for realising the full potential benefit of AI for the human species. (shrink)

This study tests an instructional model designed to empower students in an early childhood classroom as emerging digital storytellers. Educators can use digital storytelling to support students’ learning by encouraging them to organize and express their ideas and knowledge in an individual and meaningful way while developing voice and facility in child-computer interactions. This work also helps develop traditional communication skills, fosters collaboration, and strengthens emergent literacy practices. Students may develop enhanced communications skills by learning to organize their ideas, ask (...) questions, express opinions, and construct narratives as they interact with others and computers in the creation of digital stories. The “Emerging Digital Storytellers” instructional model focuses on social-emotional development and finding student voice through writing and digital content construction in the early childhood educational context. (shrink)

The realization that prokaryotes naturally and frequently disperse genes across steep taxonomic boundaries via lateral gene transfer gave wings to the idea that eukaryotes might do the same. Eukaryotes do acquire genes from mitochondria and plastids and they do transfer genes during the process of secondary endosymbiosis, the spread of plastids via eukaryotic algal endosymbionts. From those observations it, however, does not follow that eukaryotes transfer genes either in the same ways as prokaryotes do, or to a quantitatively similar degree. (...) An important illustration of the difference is that eukaryotes do not exhibit pangenomes, though prokaryotes do. Eukaryotes reveal no detectable cumulative effects of LGT, though prokaryotes do. A critical analysis suggests that something is deeply amiss with eukaryote LGT theories. In prokaryotes, genes from the environment can enter the genome via lateral gene transfer. In eukaryote genetics, natural variation comes from within the genome, not from the environment. Yet many reports claim that eukaryotes undergo LGT just like prokaryotes. Such claims do not withstand scrutiny and are probably untrue. (shrink)

This is a compilation of extracts from instructive cases, as well as authoritative commentary, on the roles of language and ethics in law. The book touches on aspects of language and ethics, including professional responsibility, decision making, methods of perception, and concepts of reality.

Socially responsible investing identifies the fiduciary duty and liability for financial advisors serving individual and institutional clients when consulting in the SRI space. This article first discusses the role of a fiduciary emerging from both a legal and an ethical basis. Further, the special aspects of maintaining fiduciary duty and minimizing fiduciary liability are described as they relate to SRI. A number of recommendations are discussed: legal, ethical, and practice. This study argues that prudence focuses more on the process of (...) decisions rather than their outcomes, as measured exclusively by rate of return. (shrink)

The question concerning the meaning of life is important, but it immediately confronts the present authors with insurmountable obstacles from a philosophical standpoint, as it would require us to define not only what we hold to be life, but what we hold to be meaning in addition, requiring us to do both in a properly researched context. We unconditionally surrender to that challenge. Instead, we offer a vernacular, armchair approach to life’s origin and meaning, with some layman’s thoughts on the (...) meaning of origins as viewed from the biologist’s standpoint. One can observe that biologists generally approach the concept of biological meaning in the context of evolution. This is the basis for the broad resonance behind Dobzhansky’s appraisal that “Nothing in biology makes sense except in the light of evolution”. Biologists try to understand living things in the historical context of how they arose, without giving much thought to the definition of what life or living things are, which for a biologist is usually not an interesting question in the practical context of daily dealings with organisms. Do humans generally understand life’s meaning in the context of history? If we consider the problem of life’s origin, the question of what constitutes a living thing becomes somewhat more acute for the biologist, though not more answerable, because it is inescapable that there was a time when there were no organisms on Earth, followed by a time when there were, the latter time having persisted in continuity to the present. This raises the question of where, in that transition, chemicals on Earth became alive, requiring, in turn, a set of premises for how life arose in order to conceptualize the problem in relation to organisms we know today, including ourselves, which brings us to the point of this paper: In the same way that cultural narratives for origins always start with a setting, scientific narratives for origins also always start with a setting, a place on Earth or elsewhere where we can imagine what happened for the sake of structuring both the problem and the narrative for its solution. This raises the question of whether scientific origins settings convey meaning to humans in that they suggest to us from what kind of place and what kinds of chemicals we are descended, that is, to which inanimate things we are most closely related. (shrink)

Metagenomics bears upon all aspects of microbiology, including our understanding of mitochondrial and eukaryote origin. Recently, ribosomal protein phylogenies show the eukaryote host lineage – the archaeal lineage that acquired the mitochondrion – to branch within the archaea. Metagenomic studies are now uncovering new archaeal lineages that branch more closely to the host than any cultivated archaea do. But how do they grow? Carbon and energy metabolism as pieced together from metagenome assemblies of these new archaeal lineages, such as the (...) Deep Sea Archaeal Group (including Lokiarchaeota) and Bathyarchaeota, do not match the physiology of any cultivated microbes. Understanding how these new lineages live in their environment is important, and might hold clues about how mitochondria arose and how the eukaryotic lineage got started. Here we look at these exciting new metagenomic studies, what they say about archaeal physiology in modern environments, how they impact views on host‐mitochondrion physiological interactions at eukaryote origin. (shrink)

A recent study(1) of sequence data from many different proteins has suggested that contemporary prokaryotes and eukaryotes may have shared a common ancestor as recently as 2 billion years ago (the molecular clock). Strong evidence from the geological record, however, indicates that oxygen‐producing microorganisms, perhaps similar to modern cyanobacteria, existed 3.5 billion years ago. The fossil evidence, therefore, suggests that any common ancestor of prokaryotes and eukaryotes must have existed at least 1.5 billion years earlier than suggested by the molecular (...) clock evidence. The discrepancy between molecular and geological evidence for the age of modern cells is considered here, as are aspects of gene descent in the tree of life that might help to account for it. (shrink)

We examine the issues concerning the legality and ethicality of the Second Amendment right to bear arms balanced by the employer's duty to provide a safe workplace for its employees. Two court rulings highlight this balancing act: McDonald et al. v. City of Chicago et al. and District of Columbia v. Heller. “Stand Your Ground” and “Castle Doctrine” laws in the recent Trayvon Martin shooting on February 26, 2012 are also applicable. Various ethical frameworks examine the firearms debate by (...) viewing the Second Amendment from three perspectives. These include a pro‐gun perspective drawing upon libertarianism and fundamental rights; a moderate gun perspective drawing upon consequentialism and stakeholder theory; and finally, an anti‐gun perspective drawing upon a Public Health Ethics and peace ethics approach. We explore the issue of gun control from a business perspective as employers face ethical decisions in responding to legislation that allows guns in the workplace and/or in employer parking lots while still being responsible to provide a safe workplace for their employees. We make recommendations regarding how companies should manage by proactively avoiding legal challenges to employees' rights to own and carry guns into the workplace. This includes emphasis on enhanced security, Human Resource policies and monitoring rapidly changing laws. (shrink)

This article examines the various pedagogic models suggested by widely used texts and finds them to be predominately rule-based or rule directed. These approaches to the subject matter of business ethics are quite valuable ones, but we find them to leave no room for the study of the virtues. We intend to articulate our reasons for supporting a central if not exclusive role for virtue ethics.

Developing and applying a framework for understanding the complexities of economic and legal considerations in two recent Supreme Court rulings was the focus of this research. Of especial concern was the protection of intellectual property in the pharmaceutical industry. Two cases from 2013 were selected: FTC v. Activis and Association for Molecular Pathology v. Myriad Genetics, Inc.. Part of the rationale for the selection was the importance of the Supreme Court rulings and the importance of the pharmaceutical sector. A qualitative (...) content analysis of the Court’s reported decision in each case was analyzed. Since ethical considerations may or may not be consistent with efficiency considerations of plaintiffs, defendants, or the courts, both efficiency and ethical arguments were included. Equally important to the understanding of the economic and ethical issues in the two above- mentioned cases was the development of a rationale for including and excluding a variety of ethical theories, ultimately influenced by Markkula Center For Applied Ethics Of Santa Clara University and Schumann :93–111, 2001). The refinement and use of a levels analysis approach portrays societal, organizational, and individual impacts, and allows for deeper understanding of litigated cases, irrespective of the country in which the litigation takes place :385–393, 2004; Foss et al., J Manag Stud 47:455–482, 2010). A rationale for this framework is the societal and organizational impacts on the myriad of stakeholders in the pharmaceutical sector. We suggest that this framework can be applied to other industries and other complex conflicts among stakeholders as well. (shrink)

Change and anger are in the air. “We are the 99%,” “black lives matter,” and “love is love” have become part of the lexicon. Previously unquestioned institutions (police, military, the NSA) are under scrutiny. Heat waves, floods, and earthquakes seem to be increasing. Could there be a silver lining? William Martin turns to the Tao Te Ching and finds that while Taoism is known for its quiet, enigmatic wisdom, the Tao can also have the cleansing force of a (...) rushing river. Martin elucidates these revolutionary messages condemning power seeking and greed. He emphasizes that humans have a “Te” that can help them heal the planet; shows how Taoism’s “simplicity” can be subversive and its flexibility a potent force; and reassures us that “When injustice is the rule, justice lies in wait.” Provocative and stirring, Martin’s Tao flows within and through those who ride the waves of anger and frustration, “and gently guides [them] to true freedom.”. (shrink)

Discusses how to distinguish metaphysics from ideology.

This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. We have represented this book in the same form as it was first published. Hence any marks seen are left intentionally to preserve its true nature.