This article examines the philosophical teaching of a colorful Oxford alumnus and Roman Catholic convert, Christopher Davenport, also known as Franciscus à Sancta Clara or Francis Coventry. At the peak of Puritan power during the English Interregnum and after five of his Franciscan confrères had perished for their missionary work, our author tried boldly to claim modern cosmology and atomism as the unrecognized fruits of medieval Scotism. His hope was to revive English pride in the golden age of medieval (...) Oxford and to defend English Franciscans as more legitimately patriotic and scientifically progressive than Puritan millenarians. (shrink)
This workshop introduced the concept of global business citizenship and explored several ways to use the model, its underlying theory, and cases representing it in classroom teaching. Links to peace studies, organizational change exercises, accountability resources, and the use of United Nations Global Compact case studies all received attention.
During the British socialist revival of the 1880s competing theories of evolution were central to disagreements about strategy for social change. In News from Nowhere (1891), William Morris had portrayed socialism as the result of Lamarckian processes, and imagined a non-Malthusian future. H.G. Wells, an enthusiastic admirer of Morris in the early days of the movement, became disillusioned as a result of the Malthusianism he learnt from Huxley and his subsequent rejection of Lamarckism in light of Weismann's experiments on (...) mice. This brought him into conflict with his fellow Fabian, George Bernard Shaw, who rejected neo-Darwinism in favour of a Lamarckian conception of change he called "creative evolution.". (shrink)
As suggested in the subtitle, A New Philosophical Reading, the editor aspires in his Introduction and his notes to “facilitate a deeper understanding and a critical evaluation (...) of this crucial and difficult philosophical work” (p. ix). This was the last important book which James published during his lifetime. With it James aims at a critical evaluation of Hegelian monism and an exploration of the philosophical and theological alternatives. “Our world of some one hundred years on”—the editor says (p. ix)—“is (...) much the better for James’ contribution, and understanding William James on pluralism deeply contributes even now to America’s self-understanding.”. (shrink)
Donald Davidson notoriously rejected ‘metaphorical meaning’ and denied the existence of linguistic mechanisms by which metaphorical significance is conveyed. He contended that the meanings metaphorical sentences have are just their literal meanings, though metaphorical utterances may brute-causally have important cognitive effects. Contrastingly, John Searle offers a Gricean account of metaphor as an elaborated kind of implicature, and defends metaphorical meaning as speaker-meaning. Each of those positions is subject to very telling objections from the other's point of view. This paper proposes (...) a synthesis that combines the respective virtues of Davidson's and Searle's accounts and avoids all the objections to each. (shrink)
Here are some things that are widely believed about free will and determinism. Free will is prima facie incompatible with determinism. The incompatibility is logical or at least conceptual or a priori. A compatibilist needs to explain how free will can co-exist with determinism, paradigmatically by offering an analysis of ‘free’ action that is demonstrably compatible with determinism. Free will is not impugned by quantum in determinism, at least not in the same decisive way that it is impugned by determinism. (...) To reconcile free will with quantum indeterminism takes work, but the work comes under the heading of metaphysical business-as-usual; to reconcile free will with determinism requires a conceptual breakthrough. And listen to Laura Waddell Ekstrom on the burden of proof. (shrink)