It is widely held by moral philosophers that J.J. Thomson’s “Loop Variant,” a version of the Trolley Problem first presented by her in 1985, decisively refutes the Doctrine of Double Effect as the right explanation of our moral intuitions in the various trolley-type cases.See Bruers and Brackman, “A Review and Systematization of the Trolley Problem,” Philosophia 42:2 : 251–269; T. Scanlon, Moral Dimensions: Permissibility, Meaning, Blame ; Peter Singer, “Ethics and Intuitions,” Journal of Ethics 9:314 : 331–352, p. 340; Matthew (...) Liao, “The Loop Case and Kamm’s Doctrine of Triple Effect,” Philosophical Studies 146:2 : 223–231; H. Sauer, “Morally Irrelevant Factors: What’s Left of the Dual Process Model of Moral Cognition?,” Philosophical Psychology 25:6 : 783–811, p. 797. Frances Kamm suggests the DDE can be saved from the objection, but only by radically revising it into a doctrine of “Triple Effect” (In .. (shrink)

IΣ n andBΣ n are well known fragments of first-order arithmetic with induction and collection forΣ n formulas respectively;IΣ n 0 andBΣ n 0 are their second-order counterparts. RCA0 is the well known fragment of second-order arithmetic with recursive comprehension;WKL 0 isRCA 0 plus weak König's lemma. We first strengthen Harrington's conservation result by showing thatWKL 0 +BΣ n 0 is Π 1 1 -conservative overRCA 0 +BΣ n 0 . Then we develop some model theory inWKL 0 and illustrate (...) the use of formalized model theory by giving a relatively simple proof of the fact thatIΣ 1 provesBΣ n+1 to be Π n+2-conservative overIΣ n . Finally, we present a proof-theoretic proof of the stronger fact that theΠ n+2 conservation result is provable already inIΔ 0 + superexp. ThusIΣ n+1 proves 1-Con (BΣ n+1) andIΔ 0 +superexp proves Con (IΣ n )↔Con(BΣ n+1). (shrink)

Divided into eight sections, each with introductory essays, the selections offer rich and detailed insights into a diverse multinational philosophical landscape. Revealed in this pathbreaking work is the way in which traditional philosophical issues related to ethics, metaphysics, and epistemology, for instance, take on specific forms in Africa's postcolonial struggles. Much of its moral, political, and social philosophy is concerned with the turbulent processes of embracing modern identities while protecting ancient cultures.

Foundations of Civic Engagement is a comprehensive survey and reassessment of the entire field of social and political philosophy. Suitable for use as a primary text for courses on political thought, this book explores the basic arguments of the most important historical and contemporary figures—including Ancient Greek, modern and contemporary theories of communitarianism, social contract, feminism, postmodernsim, Marxism, and theories of communicative actions—and offers a thematic critique and integration of these philosophies.

L'article lit la pensée de Mausbach et Nell-Breuning de façon constructive de façon à explorer la base théologique d'une éthique sociale productive. La transcendance divine est continuellement engagée dans l'histoire des hommes; par ailleurs, le développement et l'engagement des hommes dans l'histoire glorifient Dieu. Le discernement des valeurs et la doctrine de la loi naturelle rendent possible l'oeuvre de la justice. Une perspective trinitaire sur le discernement favorise l'initiative, l'engagement dans le monde, et la découverte. Les réalisations du commonweal introduisent (...) la ressemblance divine dans la société. Au milieu des conflits, la volonté manifeste un engagement souple, dirigé eschatologiquement. L'amour spécifie la justice sociale et libère; il établit ainsi un cadre civique. La révérence vis-à-vis de l'altérité divine fonde la tolérance active qui est l'expression obligée de l'amour en vue de la collaboration qui est nécessaire aujourd'hui. Cette éthique sociale fondée sur des catégories théologiques contribue à la mission chrétienne dans des sociétés complexes et turbulentes. (shrink)

From early sage philosophers to Leopold Senghor of Senegal and Steve Biko of South Africa, African thinking has challenged the way we think. As we enter a new millenium, the perspectives provided in this volume offer wise and refreshing alternatives to problems of self and society, culture, aesthetics, metaphysics and religion. Out of Africa always something new, and in these pages contemporary problems of cross-cultural cognition and post-coloniality are not only addressed, but also enacted. The reader witnesses the collision and (...) the coalescence of cultures in the writings of philosophers from Africa. (shrink)

In his New Essays on Human Understanding, Leibniz presents an extended critical commentary on Locke’s Essay Concerning Human Understanding. Leibniz read some of Locke’s work in English and then, a few years later, the whole of it in French, a language in which he was more comfortable. Over a period of about two further years, on and off, he wrote his New Essays, which he finished at about the time Locke died and which was not published until about half a (...) century after Leibniz’s death. (He left them unpublished partly because they had been motivated by a hope of getting Locke to reply, and Locke’s death put an end to that; though his character made it a forlorn hope in any case.) The New Essays has been an important work: for one thing, Kant read it on its first appearance, and scholars say that this was a decisive event in his philosophical development. Anyway, given that this is one of Leibniz’s only two philosophical works of substantial book length, in all the torrent that poured from his pen, and given also that it is focused - critically but with respect and careful attentiveness - on the greatest classic of English philosophy, it is surprising that the New Essays had to wait until 1981 for a usable English translation.1 In 1896 there was published a sort of translation by A. G. Langley;2 but it is inaccurate far beyond the bounds of normal incompetence, as well as being grimly unreadable for stylistic reasons. As Chesterton once said about The Origin of Species, it is surprising how many people think they have read it, but I'll bet that nobody alive has slogged through the Langley version from cover to cover. It is a pity that the work was not decently available in English for nearly three centuries, because even for those who can read the French of, say, Descartes, Leibniz’s French is difficult. He reserved his native German for writings on history and politics, using French and Latin for philosophy and mathematics; presumably French was chosen for the New Essays because Leibniz wanted to respond to a popular work by a popular work.. (shrink)

In the year of Eubulus' archonship at Athens , Timoleon the Corinthian, who had been chosen by his fellow citizens to command at Syracuse, prepared for his expedition to Sicily. He hired seven hundred mercenaries and having put his soldiers aboard four triremes and three fast sailing ships departed from Corinth. Following the coastal route he picked up three further ships from the Leucadians and Corcyreans and then with ten ships in all crossed the Ionian gulf to Italy. Thus far (...) Diodorus Siculus 16. 66. 1–2. In the course of the crossing, Diodorus continues , a peculiar and miraculous event befell Timoleon, with the supernatural order coming to the support of his enterprise and foreshadowing his eventual fame and the glory of his achievements. I now quote Diodorus' own words: δι' λης γρ τς νυκτς προηγετο λαμπάς καιομένη κατ τν ορανόν μέχρι ο συνέβη τν στόλον ες τν ταλίαν καταπλεσαι In translation: ‘throughout the whole night he was preceded by a torch that blazed in the sky until the flotilla reached land in Italy’. No more than a single night would, of course, have been required in order to accomplish the crossing of the gulf, with Timoleon presumably heading from Corcyra for the Iapygian promontory as was normal procedure in such transits. Diodorus goes on to recount that Timoleon, who had been informed in Corinth that Demeter and Persephone would accompany him on his voyage, recognized the actual assistance of the two goddesses, dedicated his best ship to them and named it Sacred vessel of Demeter and Kore. After diplomatic activity at Metapontum and Rhegium Timoleon proceeded from Italy to Sicily, where he landed at Tauromenium still in the year of Eubulus. (shrink)

In the year of Eubulus' archonship at Athens, Timoleon the Corinthian, who had been chosen by his fellow citizens to command at Syracuse, prepared for his expedition to Sicily. He hired seven hundred mercenaries and having put his soldiers aboard four triremes and three fast sailing ships departed from Corinth. Following the coastal route he picked up three further ships from the Leucadians and Corcyreans and then with ten ships in all crossed the Ionian gulf to Italy. Thus far Diodorus (...) Siculus 16. 66. 1–2. In the course of the crossing, Diodorus continues, a peculiar and miraculous event befell Timoleon, with the supernatural order coming to the support of his enterprise and foreshadowing his eventual fame and the glory of his achievements. I now quote Diodorus' own words: δι' λης γρ τς νυκτς προηγετο λαμπάς καιομένη κατ τν ορανόν μέχρι ο συνέβη τν στόλον ες τν ταλίαν καταπλεσαι In translation: ‘throughout the whole night he was preceded by a torch that blazed in the sky until the flotilla reached land in Italy’. No more than a single night would, of course, have been required in order to accomplish the crossing of the gulf, with Timoleon presumably heading from Corcyra for the Iapygian promontory as was normal procedure in such transits. Diodorus goes on to recount that Timoleon, who had been informed in Corinth that Demeter and Persephone would accompany him on his voyage, recognized the actual assistance of the two goddesses, dedicated his best ship to them and named it Sacred vessel of Demeter and Kore. After diplomatic activity at Metapontum and Rhegium Timoleon proceeded from Italy to Sicily, where he landed at Tauromenium still in the year of Eubulus. (shrink)

Business Ethics, the Environment &Responsibility, EarlyView.