When do people say that they are moved, and does this experience constitute a unique emotion? We review theory and empirical research on being moved across psychology and philosophy. We examine feeling labels, elicitors, valence, bodily sensations, and motivations. We find that the English lexeme being moved typically (but not always) refers to a distinct and potent emotion that results in social bonding; often includes tears, piloerection, chills, or a warm feeling in the chest; and is often described as pleasurable, (...) though sometimes as a mixed emotion. While we conclude that it is a distinct emotion, we also recommend studying it in a more comprehensive emotion framework, instead of using the ambiguous vernacular term being moved as a scientific term. (shrink)

Thomas E. Hill, Jr.; Servility and Self-Respect, The Monist, Volume 57, Issue 1, 1 January 1973, Pages 87–104, https://doi.org/10.5840/monist197357135.

Thomas Kjeller Johansen presents a new account of Aristotle's major work on psychology, the De Anima.

Codes of ethics exist in many, if not the majority, of all large U.S. companies today. But how the impact of these written codes affect managerial attitudes and behavior is still not clearly documented or explained. This study takes a step in that direction by proposing that attention should shift from the codes themselves as the sources of ethical behavior to the persons whose behavior is the focus of these codes. In particular, this study investigates the role of code familiarity (...) as a factor impacting the influence of an ethics code on manager behavior. Data collected from 286 executives from companies in the direct selling industry are used to test hypotheses (1) that the perceived usefulness of ethics codes is positively related to the degree of familiarity with the code, and (2) that ethical climate as assessed by managers is positively related to the code''s perceived usefulness. Both hypotheses are supported, and their implications and further research directions are discussed. (shrink)

This article argues that Carol Gilligan's research in moral development psychology, work which claims that women speak about ethics in a "different voice" than men do, is applicable to business ethics. This essay claims that Gilligan's "ethic of care" provides a plausible explanation for the results of two studies that found men and women handling ethical dilemmas in business differently. This paper also speculates briefly about the management implications of Gilligan's ideas.

The major point of contention among the philosophers and mathematicians who have written about the independence results for the continuum hypothesis (CH) and related questions in set theory has been the question of whether these results give reason to doubt that the independent statements have definite truth values. This paper concerns the views of G. Kreisel, who gives arguments based on second order logic that the CH does have a truth value. The view defended here is that although Kreisel's conclusion (...) is correct, his arguments are unsatisfactory. Later sections of the paper advance a different argument that the independence results do not show lack of truth values. (shrink)

When making decisions, humans can observe many kinds of information about others' activities, but their effects on performance are not well understood. We investigated social learning strategies using a simple problem-solving task in which participants search a complex space, and each can view and imitate others' solutions. Results showed that participants combined multiple sources of information to guide learning, including payoffs of peers' solutions, popularity of solution elements among peers, similarity of peers' solutions to their own, and relative payoffs from (...) individual exploration. Furthermore, performance was positively associated with imitation rates at both the individual and group levels. When peers' payoffs were hidden, popularity and similarity biases reversed, participants searched more broadly and randomly, and both quality and equity of exploration suffered. We conclude that when peers' solutions can be effectively compared, imitation does not simply permit scrounging, but it can also facilitate propagation of good solutions for further cumulative exploration. (shrink)

The cross-fruition between analytical philosophy and continental philosophical traditions has stimulated a wide-ranging debate about the role of philosophy and the use of argument and reason in culture. Through a discussion of salient themes in the analytical tradition, in the work of the later Wittgenstein, and in critical theory,Transformative Philosophy articulates a novel conception of philosophy as a transformative care for self and others.

Examines the notion of passivity in the work of Levinas, Blanchot, and Agamben.

Ranging from his early treatises, the ’Monologion’ (a work written to show his monks how to meditate on the divine essence) and the ’Proslogion’ (best known for its advancement of the so-called ontological argument for the existence of God), to his three philosophical dialogues on metaphysical topics such as the relationship between freedom and sin, and late treatises on the Incarnation and salvation, this collection of Anselm’s essential writings will be of interest to students of the history of philosophy and (...) theology as well as to anyone interested in examining what Anselm calls "the reason of faith." (publisher). (shrink)

The technical results presented here on continuity and approximate implication are obviously incomplete. In particular, a syntactic characterization of approximate implication is highly desirable. Nevertheless, I believe the results above do show that the theory has considerable promise for application to the areas mentioned at the top of the paper.Formulation and defense of realist interpretations of science, for example, require approximate truth because we hardly ever have evidence that a particular scientific theory corresponds perfectly with a portion of the real (...) world. Realists need to assert, then, that evidence for a theory is evidence for its approximate truth, not its truth (see [3] and [18]). Approximate truth is, however, a vague notion, and specification of quantity terms and of a sense of approximation are needed to make precise applications of it. Suitability of both vocabulary and sense of approximation depend on the subject matter, and their selection is a partly empirical matter that raises complex issues. In light of the number of common inferences which are not continuous, realists also need to be concerned about indiscriminate use of deductive logic to derive consequences from approximately true theories. These issues will be considered further in a future paper.Approximate truth also has potential application in areas of artificial intelligence that require inference from inaccurate data. In the ‘qualitative’ physical theories of de Kleer and Brown [6], for example, ‘qualitative’ values are derived by partitioning the real numbers into regions. Inferences leading from inside to outside a region must be identified and avoided, and approximate implication and continuity may prove useful in doing this. More generally, growing use of predicate logic as a programming language invites application of the theory of approximate truth as a symbolic substitute for numerical evaluation of computation errors. This too will be the subject of a future paper. (shrink)

Scotus is notorious for occasionally making statements that, on their face at least, smack of voluntarism, but there has been a lively debate about whether Scotus is really a voluntarist after all. Now the debate is not over whether Scotus lays great emphasis on the role of the divine will with respect to the moral law. No one could sensibly deny that he does, and if such an emphasis constitutes voluntarism, then no one could sensibly deny that Scotus is a (...) voluntarist. As I am using the word, however, voluntarism is the view that (i) the goodness of almost all things, as well as the rightness of almost all acts, depends wholly on the divine will and (ii) what God wills with respect to those things and those acts is not in turn to be explained by reference to the divine intellect, human nature, or anything else. This is the view that Scotus’s critics decry and his defenders disclaim. Thus, his critics have seized on these passages and accused Scotus of believing that the moral law depends simply on “the arbitrary will of God.” His most sympathetic interpreters, however, have devoted great ingenuity to showing that Scotus did not mean anything unpalatable by these statements.1 What the critics and defenders apparently have in common is the view that voluntarism is an implausible and even discreditable doctrine. Interpreters who read Scotus as a voluntarist intend thereby to damn his moral views; interpreters sympathetic to his moral views feel compelled to mitigate his voluntarism. I wish to argue for a different approach. I agree with his defenders that Scotus’s moral philosophy ought to be taken seriously. But I think the best way to take any philosopher’s view seriously is to let him speak for himself, not to decide in advance that he must not have held a view that we find implausible. Let me suggest an analogy that will make my position clearer. Very nearly everyone finds immaterialism implausible. (shrink)

Principia Ethica is recognised as the definitive starting point for twentieth-century ethical theory. Its influence was first largely confined to the Bloomsbury Group - Maynard Keynes wrote that it was 'better than Plato' - who took it up for its celebration of the values of art and love; but later it achieved the widespread recognition it still retains as a classic text of analytic ethical theory. It is particularly renowned for Moore's argument that previous ethical theories have been guilty of (...) a fallacy - the 'naturalistic fallacy'. Principia Ethica is reprinted here with the previously unpublished Preface Moore wrote for a planned, but never completed, second edition. Though unfinished, it sets out clearly Moore's second thoughts about his own work. The volume also includes two important pieces from his later ethical writings, 'Free will' and 'The conception of intrinsic value', and a new introduction by Thomas Baldwin. (shrink)

Notwithstanding considerable disagreement over certain details, writers on Plato’s theory of recollection are broadly in agreement regarding some of the main features. Setting aside for the moment those who doubt that Plato ever held any considered doctrine so well‐developed as to constitute a theory of recollection at all, we can find a substantial scholarly consensus in favor of the following account: In the Phaedo Plato argues that all human beings recollect the Forms. Such recollection is meant to account for the (...) formation of (at least certain) abstract concepts under which we classify particulars. Since all human beings engage in such conceptual thought to some degree, all human beings recollect; people could not even hold pre‐philosophical true opinions concerning such things as the good and the equal if they had not at least dimly recollected the Good or the Equal. Recollection is therefore not the exclusive prerogative of philosophers, although philosophers are the only ones who proceed beyond the initial shadowy recollection of the Forms and fully recover their knowledge.1 I have specified that this is the consensus about the Phaedo, since most scholars find a different doctrine in the Meno. Ackrill, Gallop, Gulley, and Bluck, for example, hold that the Meno is concerned with the knowledge of propositions and the Phaedo with the formation of concepts.2 Bostock finds that the Meno does not, but the Phaedo does, implicate recollection in.. (shrink)

As everyone who discusses Scotus's moral theory points out, Scotus recognized two fundamental inclinations in the will: the affectio commodi and the affectio iustitiae. Everyone agrees that these two affectiones play an important role in his moral theory, and there is virtual unanimity about what that role is. I contend that the standard view is misguided, and that it obscures the true character of Scotus's very un-medieval moral theory. I shall begin by laying out the context in which Scotus develops (...) his theory of the two affectiones. The standard interpretation, I shall then argue, fails to appreciate that context; moreover, it can actually be shown to be contrary to Scotus's explicit statements. I shall then argue for my own interpretation of the two affectiones, which assigns to morality a role altogether independent of human flourishing. (shrink)

Background Community advisory boards have expanded beyond high-income countries and play an increasing role in low- and middle-income country research. Much research has examined CABs in HICs, but less is known about CABs in LMICs. The purposes of this scoping review are to examine the creation and implementation of CABs in LMICs, including identifying frequently reported challenges, and to discuss implications for research ethics. Methods We searched five databases for publications describing or evaluating CABs in LMICs. Two researchers independently reviewed (...) articles for inclusion. Data related to the following aspects of CABs were extracted from included publications: time, country, financial support, research focus, responsibilities, and challenges. Thematic analyses were used to summarize textual data describing challenges. Results Our search yielded 2005 citations, 83 of which were deemed eligible for inclusion. Most studies were published between 2010 and 2017. Upper-middle-income countries were more likely to have studies describing CABs, with South Africa, China, and Thailand having the greatest numbers. The United States National Institutes of Health was the main source of financial support for CABs. Many CABs focused on HIV research. Thirty-four studies reported how CABs influenced the informed consent process for clinical trials or other aspects of research ethics. CAB responsibilities were related to clinical trials, including reviewing study protocols, educating local communities about research activities, and promoting the ethical conduct of research. Challenges faced by CABs included the following: incomplete ethical regulations and guidance; limited knowledge of science among members of communities and CABs; unstable and unbalanced power relationships between researchers and local communities; poor CAB management, including lack of formal participation structures and absence of CAB leadership; competing demands for time that limited participation in CAB activities; and language barriers between research staff and community members. Several challenges reflected shortcomings within the research team. Conclusions Our findings examine the formation and implementation of CABs in LMICs and identify several ethical challenges. These findings suggest the need for further ethics training among CAB members and researchers in LMICs. (shrink)

The International Society of Krishna Consciousness, commonly known as the Hare Krishna Movement, has disseminated a flurry of antievolutionist media since its inception in 1966. Such communications frequently co-opt arguments employed by Christian creationists and Intelligent Design theorists. At the same time, however, there are indications that a scattering of ISKCON publications have articulated relatively ambiguous, less oppositional statements about evolutionary theory. This article reconsiders ISKCON's Darwin-skepticism by appraising recent, largely unexamined Hare Krishna publications, as well as responses to evolutionary (...) theory expressed by ISKCON's founder, A. C. Bhaktivedanta, and his immediate Vaishnava forerunners. The analysis reveals that, although the majority of contemporary ISKCON materials are vehemently opposed to evolution, some leading voices demonstrate less combative, cautiously accommodating stances. These cases are suggestive of complexities in ISKCON's responses to evolution, both past and present, which are not necessarily encapsulated in the terms Vedic creationism or antievolutionism. (shrink)

In this paper we offer a reconstruction of Anselm’s account of freedom that resolves various apparent inconsistencies. The linchpin of this account is the definition of freedom. Anselm argues that the power to preserve rectitude for its own sake requires the power to initiate an action of which the agent is the ultimate cause, but it does not always require that alternative possibilities be available to the agent. So while freedom is incompatible with coercion and external causal determination, an agent (...) can, under certain circumstances, act freely even though he cannot act otherwise than he does. (shrink)

It seems generally agreed that a theory of sensory episodes that mentions sensory objects and a sensing relation — the ‘act-object’ theory — is unacceptable and should be replaced by some other account. A chief competitor is the Adverbial Theory, and one of its chief advocates is Wilfrid Sellars. While it is clear that there are serious difficulties for the act-object theory not facing the adverbial theory, I will argue that the latter has difficulties of its own.

It is a widespread view that Marx did not apply dialectics to nature, and that Engels’s writings on this subject are a distortion of his outlook. This paper examines Marx’s discussion of elliptical motion and some other physical phenomena, and shows that he did indeed find contradictions and oppositions in nature, and thus recognised a dialectics of nature. In addition to analysing relevant passages in Marx’s texts, his study of the physics and mathematics of elliptical motion is reviewed and compared (...) with Hegel’s position. Marx’s conception of how dialectical contradictions are resolved is reviewed in order to interpret his claim that the contradiction in elliptical motion is ‘solved’ but not ‘overcome’ by that motion. Textual evidence is presented that Marx regarded ‘real contradictions’ as resolved only by ‘development’, a process in which the conflict between the opposing sides of the contradiction becomes more intense. The consequences of this interpretation for Marx’s analysis of elliptical motion are explored, and some alternative interpretations are discussed. (shrink)

Philosophy challenges our assumptions—especially when it comes to us from another culture. In exploring Japanese philosophy, a dependable guide is essential. The present volume, written by a renowned authority on the subject, offers readers a historical survey of Japanese thought that is both comprehensive and comprehensible. Adhering to the Japanese philosophical tradition of highlighting engagement over detachment, Thomas Kasulis invites us to think with, as well as about, the Japanese masters by offering ample examples, innovative analogies, thought experiments, and (...) jargon-free explanations. He assumes little previous knowledge and addresses themes—aesthetics, ethics, the samurai code, politics, among others—not in a vacuum but within the conditions of Japan’s cultural and intellectual history. For readers new to Japanese studies, he provides a simplified guide to pronouncing Japanese and a separate discussion of the language and how its syntax, orthography, and linguistic layers can serve the philosophical purposes of a skilled writer and subtle thinker. For those familiar with the Japanese cultural tradition but less so with philosophy, Kasulis clarifies philosophical expressions and problems, Western as well as Japanese, as they arise. Half of the book’s chapters are devoted to seven major thinkers who collectively represent the full range of Japan’s historical epochs and philosophical traditions: Kūkai, Shinran, Dōgen, Ogyū Sorai, Motoori Norinaga, Nishida Kitarō, and Watsuji Tetsurō. Nuanced details and analyses enable an engaged understanding of Japanese Buddhism, Confucianism, Shintō, and modern academic philosophy. Other chapters supply social and cultural background, including brief discussions of nearly a hundred other philosophical writers. In his closing chapter Kasulis reflects on lessons from Japanese philosophy that enhance our understanding of philosophy itself. He reminds us that philosophy in its original sense means loving wisdom, not studying ideas. In that regard, a renewed appreciation of engaged knowing can play a critical role in the revitalization of philosophy in the West as well as the East. (shrink)

How can I know something? How can I convince someone of the rightness of my position? How does reality function? What is artistic creativity? What is the role of the state? It is well known that people from various cultures give dissimilar answers to such philosophical questions. After three decades in the cross-cultural study of ideas and values, Thomas Kasulis found that culture influences not only the answers to these questions, but often how one arrives at the answers. In (...) generalizing cultural difference, Kasulis identifies two kinds of orientation: intimacy and integrity. Both determine how we think about relations among people and among things, and each is reasonable, effective, and consistent. Yet the two are so incompatible in their basic assumptions that they cannot successfully engage each other. Cultural difference extends beyond nations. Cultural identities crystallize in relation to religion, occupation, race, gender, class. Rather than attempt to transcend cultural difference, Kasulis urges a deeper awareness of its roots by moving beyond mere cultural relativism toward a cultural bi-orientationality that will allow us to adapt ourselves to different cultural contexts as the situation demands. Wonderfully clear and unburdened by jargon, Intimacy or Integrity is accessible to readers from a variety of perspectives and backgrounds. By analyzing the synergy between thought and culture, it increases our understanding of cultural difference and guides us in developing strategies for dealing with orientations different from our own. (shrink)

How can I know something? How can I convince someone of the rightness of my position? How does reality function? What is artistic creativity? What is the role of the state? It is well known that people from various cultures give dissimilar answers to such philosophical questions. After three decades in the cross-cultural study of ideas and values, Thomas Kasulis found that culture influences not only the answers to these questions, but often how one arrives at the answers. In (...) generalizing cultural difference, Kasulis identifies two kinds of orientation: intimacy and integrity. Both determine how we think about relations among people and among things, and each is reasonable, effective, and consistent. Yet the two are so incompatible in their basic assumptions that they cannot successfully engage each other. Cultural difference extends beyond nations. Cultural identities crystallize in relation to religion, occupation, race, gender, class. Rather than attempt to transcend cultural difference, Kasulis urges a deeper awareness of its roots by moving beyond mere cultural relativism toward a cultural bi-orientationality that will allow us to adapt ourselves to different cultural contexts as the situation demands. Wonderfully clear and unburdened by jargon, Intimacy or Integrity is accessible to readers from a variety of perspectives and backgrounds. By analyzing the synergy between thought and culture, it increases our understanding of cultural difference and guides us in developing strategies for dealing with orientations different from our own. (shrink)

John Duns Scotus (1265/66-1308) was one of the most important and influential philosophertheologians of the High Middle Ages. His brilliantly complex and nuanced thought, which earned him the nickname "the Subtle Doctor," left a mark on discussions of such disparate topics as the semantics of religious language, the problem of universals, divine illumination, and the nature of human freedom. This essay first lays out what is known about Scotus's life and the dating of his works. It then offers an overview (...) of some of his key positions in four main areas of philosophy: natural theology, metaphysics, the theory of knowledge, and ethics and moral psychology. (shrink)

Although the view dies hard that the poetry which Ovid wrote during his years in exile at Tomi consists largely of the ‘querulous and sycophantic’ complaints of a weak man unable to come to terms with a personal disaster, it has been recognized for many years that the Tristia and the Epistolae ex Ponto are not mere expressions of emotion but are as well thought out and constructed as any other of the doctus poeta's products. Of these poems, Tristia 2 (...) must be placed in a category by itself-if only because of its length and because it purports to be a plea by Ovid to Augustus, the man responsible for his exile, on the very practical matter of mitigating the sentence. (shrink)

Thomas Joseph; Secular vs. Orthodox Chaplaincy: Taking the Kingdom of Heaven Seriously, Christian bioethics: Non-Ecumenical Studies in Medical Morality, Volume.

Many segments of society have systems of values arising from collective beliefs and motivations. For agriculture, and our food system, increasing production to feed the growing human population clearly is a core value. However, a survey we conducted, together with a previously reported survey, showed that the curricula of most U.S. colleges of agriculture do not offer ethics courses that examine the basis of this core value or include discussion of agriculture’s ethical dilemmas such as misuse of pesticides, not progressing (...) rapidly enough toward sustainability goals, relative lack of involvement in addressing diet-related health issues, and lack of commitment to reducing agriculture’s role as a contributor to global climate change. These surveys provide strong evidence that few students have an opportunity to learn ethical concepts and apply them to issues of importance to the agriculture/food system. We suggest that such issues are both growing societal concerns and serious ethical problems that demand attention if our agricultural/food system is not see its relationship with the public further imperiled. Further, we suggest that there is a need for, indeed an obligation of, the faculty of colleges of agriculture to embrace a thorough analysis and discussion of agriculture’s values and their ethical foundation. We offer our thoughts on why curricula of colleges of agriculture do not provide such opportunities and on the importance of agricultural faculties providing leadership in ethical analysis and discussion. (shrink)

Saint Anselm of Canterbury (1033-1109) was the outstanding Christian philosopher and theologian of the eleventh century. He is best known for the celebrated “ontological argument” for the existence of God in chapter two of the Proslogion, but his contributions to philosophical theology (and indeed to philosophy more generally) go well beyond the ontological argument. In what follows I examine Anselm's theistic proofs, his conception of the divine nature, and his account of human freedom, sin, and redemption.

Maurice Merleau-Ponty's _Phenomenology of Perception_ is widely acknowledged to be one of the most important contributions to philosophy of the twentieth century. In this volume, leading philosophers from Europe and North America examine the nature and extent of Merleau-Ponty's achievement and consider its importance to contemporary philosophy. The chapters, most of which were specially commissioned for this volume, cover the central aspects of Merleau-Ponty's influential work. These include: Merleau-Ponty’s debt to Husserl Merleau-Ponty’s conception of philosophy perception, action and the role (...) of the body consciousness and self-consciousness naturalism and language social rules and freedom. Contributors: David Smith, Sean Kelly, Komarine Romdenh-Romluc, Hubert Dreyfus, Mark Wrathall, Thomas Baldwin, Simon Glendinning, Naomi Eilan, Eran Dorfman, Francoise Dastur. (shrink)

Covering the entire trajectory of his religious life, this book identifies and analyzes the foundations of political and social order in the philosophy of Pope Benedict XVI. Thomas R. Rourke explains Benedict's belief in the value of the Christian tradition's contribution to a contemporary politics of reason.

Thomas Nagel's criterion for an acceptable theory of conscious awareness, that it address the question of “what it is like” to be a conscious subject has been misunderstood in the light of an implicit act/object model of conscious awareness. Kant's account of conscious experience is an adverbial theory precisely in the sense that it avoids such an act/object interpretation. An “objectualist” and an “actualist” construal of views of conscious awareness are contrasted. The idea of an adverbial theory of conscious (...) experience is further developed by examining recent re-interpretations of Brentano as an adverbial theorist (Thomasson) or as an identity theorist (Hossack). Identity theory is independently criticized as a free standing account of consciousness. Kant's adverbial view is further developed and extended to an account of self-ascription and self-knowledge. (shrink)

An overview of the life and philosophical works of John Duns Scotus.

[Robert Stalnaker] Saul Kripke made a convincing case that there are necessary truths that are knowable only a posteriori as well as contingent truths that are knowable a priori. A number of philosophers have used a two-dimensional model semantic apparatus to represent and clarify the phenomena that Kripke pointed to. According to this analysis, statements have truth-conditions in two different ways depending on whether one considers a possible world 'as actual' or 'as counterfactual' in determining the truth-value of the statement (...) relative to that possible world. There are no necessary a posteriori or contingent a priori propositions: rather, contingent a priori and necessary a posteriori statements are statements that are necessary when evaluated one way, and contingent when evaluated the other way. This paper distinguishes two ways that the two-dimensional framework can be interpreted, and argues that one of them gives the better account of what it means to 'consider a world as actual', but that it provides no support for any notion of purely conceptual a priori truth. /// [Thomas Baldwin] Two-dimensional possible world semantic theory suggests that Kripke's examples of the necessary a posteriori and contingent a priori should be handled by interpreting names as implicitly indexical. Like Stalnaker, I reject this account of names and accept that Kripke's examples have to be accommodated within a metasemantic theory. But whereas Stalnaker maintains that a metasemantic approach undermines the conception of a priori truth, I argue that it offers the opportunity to develop a conception of the a priori aspect of stipulations, conceived as linguistic performances. The resulting position accommodates Kripke's examples in a way which is both intrinsically plausible and fits with Kripke's actual discussion of them. (shrink)