John Searle and Susanna Siegel have argued that cases of aspect‐switching show that visual experience represents a richer range of properties than colours, shapes, positions and sizes. I respond that cases of aspect‐switching can be explained without holding that visual experience represents rich properties. I also argue that even if Searle and Siegel are right, and aspect‐switching does require visual experience to represent rich properties, there is reason to think those properties do not include natural‐kind properties, such as being a (...) tomato. (shrink)
Philosophers have often raised the question what kind of information is available to vision. For instance, Berkeley argued that one could not see depth, Hume argued that one could not see necessary connections and, according to Paul Guyer, Kant held that there is no perception of change, but only change of perception (Guyer 2004).
Richard Price (1723-1791) was an eminent Welsh philosopher and Dissenting Minister. His political pamphlets won him considerable fame in the eighteenth century as a supporter of the American rebels in their struggle for independence, and for the enthusiasm with which he greeted the opening events of the French Revolution. It was this enthusiasm that provoked Edmund Burke into writing "Reflections on the Revolution of France." Price is noteworthy as a defender of freedom of thought (especially on religious matters), as a (...) proponent of parliamentary reform, and as an advocate of a minimalist conception of government. He espoused the doctrine of natural rights and the principle of self-government. This book is a collection of Price's most important pamphlets of the period 1759-1789, and is accompanied by a comprehensive introduction putting Price's work in context, complete bibliographical material, a chronology, and bibliographic notes on persons mentioned in the texts. (shrink)
Can exposure to media portrayals of human violence impact an individual’s ethical decision making at work? Ethical business failures can result in enormous financial losses to individuals, businesses, and society. We study how exposure to human violence—especially through media—can cause individuals to make less ethical decisions. We present three experiments, each showing a causal link between exposure to human violence and unethical business behavior, and show this relationship is mediated by an increase in individual hostility levels as a result of (...) exposure to violence. Using observational data, we then provide evidence suggesting that this relationship extends beyond the context of our experiments, showing that companies headquartered in locations marked by greater human violence are more likely to fraudulently misstate their financial statements and exhibit more aggressive financial reporting. Combined, our results suggest that exposure to human violence has significant and real effects on an individual’s ethical decision making. (shrink)
At what point can we concede that the realities of world politics require that moral principles be compromised, and how do we know when a real ethical limit has been reached? This volume gathers leading constructivist scholars to explore the issue of moral limit and possibility in global political dilemmas. The contributors examine pressing ethical challenges such as sanctions, humanitarian intervention, torture, the self-determination of indigenous peoples, immigration, and the debate about international criminal tribunals and amnesties in cases of atrocity. (...) Their analyses entail theoretical and empirical claims about the conditions of possibility and limits of moral change in world politics, therefore providing insightful leverage on the ethical question of 'what ought we to do?' This is a valuable contribution to the growing field of normative theory in International Relations and will appeal to scholars and advanced students of international ethics and political theory. (shrink)
This article was presented as the Society for the Anthropology of Consciousness Distinguished Lecture, 19 November 2010, New Orleans. It highlights four decades of changes in the anthropology of consciousness, US society, and the author's views of “religion.” It also interrogates the shifting ethics of writing about friends (or about anyone else) and the special responsibilities of ethnographers. It ends with a consideration of the challenge of writing about people in possession, a special case of the problematic representation of “native (...) voices.”. (shrink)