Background While it is generally acknowledged that self-prescribing among physicians poses some risk, research finds such behaviour to be common and in certain cases accepted by the medical community. Largely absent from the literature is knowledge about other activities doctors perform for their own medical care or for the informal treatment of family and friends. This study examined the variety, frequency and association of behaviours doctors report providing informally. Informal care included prescriptions, as well as any other type of personal (...) medical treatment (eg, monitoring chronic or serious conditions). Method A survey was sent to 2500 randomly-selected physicians in Colorado, 600 individuals returned questionnaires with usable data. The authors hypothesised: (1) physicians would prescribe the same types of treatment at home as they prescribed professionally; and (2) physicians who informally prescribed addictive medications would be more likely to engage in other types of informal medical care. Results Physicians who wrote prescriptions for antibiotics, psychotropics and opioids at work were more likely to prescribe these medications at home. Those prescribing addictive drugs outside of the office treated more serious illnesses in emergency situations, more chronic conditions and more major medical/surgical conditions informally than did those not routinely prescribing addictive medications. Physicians reported a variety of informal care behaviour and high frequency of informal care to family and friends. Discussion The frequency and variety of informal care reported in this study strongly argues for profession-wide discussion about ethical and guideline considerations for such behaviour. These areas are discussed in the paper. (shrink)

Over time, how does a company's corporate social performance (CSP) as reflected through different stakeholders' views of the company (corporate reputation or CR) vary between a financial stakeholder group and a customer stakeholder group? The purpose of this research is to extend our previous work in the area of CSP profiling. So far, we have only applied the method to two companies in each of three industries for one year. This paper will focus on extending the application to the five (...) to eight companies in each of nine leading industries across a three year time span. The results will provide a much deeper data base leading to more rigorous measurement and analysis of CSP. (shrink)

Various considerations are adduced toshow that we require that a testifier know hertestimony. Such a requirement apparentlyimproves testimony. It is argued that the aimof improving testimony explains why we have anduse our concept of knowledge. If we were tointroduce a term of praise for testimony, usingit at first to praise testimony that apparentlyhelped us in our practical projects, it wouldcome to be used as we now use the word``know''.

Cognitive science is transforming our understanding of the mind. New discoveries are changing how we comprehend not just language, but thought itself. Yet, surprisingly little of the new learning has penetrated discussions and analysis of the most important social institution affecting our lives-the law. Drawing on work in philosophy, psychology, anthropology, linguistics, and literary theory, Steven L. Winter has created nothing less than a tour de force of interdisciplinary analysis. A Clearing in the Forest rests on the simple notion (...) that the better we understand the workings of the mind, the better we will understand all its products-especially law. Legal studies today focus on analytic skills and grand normative theories. But, to understand how real-world, legal actors reason and decide, we need a different set of tools. Cognitive science provides those tools, opening a window on the imaginative, yet orderly mental processes that animate thinking and decisionmaking among lawyers, judges, and lay persons alike. Recent findings about how humans actually categorize and reason make it possible to explain legal reasoning in new, more cogent, more productive ways. A Clearing in the Forest is a compelling meditation on both how the law works and what it all means. In uncovering the irrepressibly imaginative, creative quality of human reason, Winter shows how what we are learning about the mind changes not only our understanding of law, but ultimately of ourselves. He charts a unique course to understanding the world we inhabit, showing us the way to the clearing in the forest. (shrink)

Adequate epistemic justification is best conceived as the appearance, over time, of knowledge to the subject. ‘Appearance’ is intended literally, not as a synonym for belief. It is argued through consideration of examples that this account gets the extension of ‘adequately justified belief’ at least roughly correct. A more theoretical reason is then offered to regard justification as the appearance of knowledge: If we have a knowledge norm for assertion, we do our best to comply with this norm when we (...) express as assertions only beliefs that appear to us to be knowledge. If we are doing our best, there is little point in further sanctions. So a norm of knowledge for assertion would lead to a secondary norm of justified belief as the appearance of knowledge, marking a point at which our assertions may be corrected but should not be blamed. (shrink)

Of the various loci of systematic theology that call for sustained philosophical investigation, the doctrine of sanctification stands out as a prime candidate. In response to that call, William Alston developed three models of the sanctifying work of the Holy Spirit: the fiat model, the interpersonal model, and the sharing model. In response to Alston’s argument for the sharing model, this paper offers grounds for a reconsideration of the interpersonal model. We close with a discussion of some of the implications (...) of one’s understanding of the transforming work of the Holy Spirit for practical Christian spirituality. (shrink)

Based on his theory of animalrights, Regan concludes that humans are morallyobligated to consume a vegetarian or vegandiet. When it was pointed out to him that evena vegan diet results in the loss of manyanimals of the field, he said that while thatmay be true, we are still obligated to consumea vegetarian/vegan diet because in total itwould cause the least harm to animals (LeastHarm Principle, or LHP) as compared to currentagriculture. But is that conclusion valid? Isit possible that some other (...) agriculturalproduction alternatives may result in leastharm to animals? An examination of thisquestion shows that the LHP may actually bebetter served using food production systemsthat include both plant-based agriculture and aforage-ruminant-based agriculture as comparedto a strict plant-based (vegan) system. Perhapswe are morally obligated to consume a dietcontaining both plants and ruminant(particularly cattle) animal products. (shrink)

Abstract. The Western conception of the individual as a rational, self-directing agent is a mythology that organizes and distorts religion, science, economics, and politics. It produces an abstracted and atomized form of engagement that is fatal to collective self-governance. And it turns democracy into the enemy of equality. Considering the meaning of democracy and autonomy from a perspective that takes the subject as truly social would refocus our attention on the constitutive contexts and practices necessary for the production of citizens (...) who are capable of meaningful self-governance. Under modern conditions, it is in the development of sexual autonomy that we learn how to take initiative with respect to our well-being and do so in concert with others. Where the view of rational agency as the defining characteristic of humanity yields a deracinated view of autonomy, a more realistic, humanistic view that we are, necessarily, social beings yields a view of freedom and self-governance as social phenomena that require empathy, negotiation, compromise, cooperation, and mutual recognition and respect. (shrink)

The self-interest paradigm predicts that unethical behavior occurs when such behavior benefits the actor. A recent model of lying behavior, however, predicts that lying behavior results from an individual''s inability to meet conflicting role demands. The need to reconcile the self-interest and role conflict theories prompted the present study, which orthogonally manipulated the benefit from lying and the conflicting role demands. A model integrating the two theories predicts the results, which showed that both elements — self benefit and role conflict (...) — influenced lying, separately and interactively. Additionally, the relative strength of the roles in conflict affected their level of influence. Theoretical and practical implications are discussed. (shrink)

Between 300,000 and 250,000 years ago early humans in Africa and Eurasia began to use durable material substances and objects as media for signaling. Initially material signals were confined to ochre and other pigments, but over time objects such as beads were also added as technologies for sending messages. Changes in the types of materials used, their durability and costs, and the contexts of their disposal indicate a series of transitions in how early humans employed signaling media. Signaling theory from (...) biology suggests that shifts in technologies over the course of the Pleistocene reflect problems in coordinating action and resolving conflicts within increasingly large and internally differentiated societies. (shrink)

Non-propositional experiences can help justify beliefs, contrary to recent claims made by Donald Davidson and Laurence Bonjour. It is argued that a perceptual belief is justified if there are no undermining beliefs and it was arrived at in response to an experience through an adequate exercise of properly learned recognitional skills.

Throughout the twentieth century, women's magazines in the United States have socialized their readers to the “proper” expression of love and anger in marriage. Our analysis of a random sample of marital advice articles from 1900 to 1979 examines this cultural convergence of gender, marriage, and emotion. A qualitative analysis identifies techniques for socializing readers to the emotional culture of marriage and shows a historical change toward equating love with self-fulfillment and advocating the expression of anger. A quantitative analysis then (...) specifies the timing of changes in emotion norms and showed an oscillation between modern and traditional norms that is related to waves of political liberation versus oppression. We discuss the relation between emotion norms and behavior and explore the effect of group conflict on the production of emotional culture. Emotion norms have become less rigid and more tolerant of diversity; but gender differences persist, and women are still responsible for maintaining intimate relationships. Historical trends in love and anger norms are nonlinear, not a continuous shift toward individualism, self-development, and free expression, as suggested by recent cultural theories. (shrink)

This study examines the conditions under which apologies help to elicit forgiveness and restore trust following trust violations between leaders and followers. The intentionality and severity of violations are examined in a critical incident study and a laboratory study. The results support a model in which forgiveness mediates the relation of apology quality and trust. More importantly, the moderation–mediation model shows that apology quality influenced forgiveness and subsequent trust following violations that were moderate in severity–intentionality combination. The effect of apologizing (...) affects trust directly without forgiveness when the severity–intentionality combination held minor or extreme intensity. The results suggest a range in which apologies are effective and enrich understanding of the conditions under which trust can be recovered through an apology–forgiveness process in leader–follower relationships. The contribution of the study lies in elucidating that the combination of severity and intentionality of leaders’ trust violations has greater importance than either one separately. (shrink)

Frigg and Reiss (2009) argue that philosophical problems in simulation bear enough resemblance to recognized issues in the philosophy of modeling that they only pose challenges analogous to those found in standard analytic models used to represent natural systems. They suggest that there are no new philosophical problems in computer simulation modeling beyond those found in traditional mathematical modeling. Winsberg (2009) has countered that there appear to be genuinely new epistemological problems in simulation modeling because the knowledge obtained from them (...) is ‘downward, motley, and autonomous.’ Here I draw out some specific ways that these epistemological problems are manifest in complex ecological simulation, especially in agent-based models. These models contain novel features that were impossible to anticipate prior to the computer revolution, and continue to present difficulties and challenges of both a practical and philosophical nature (Humphreys 2002). (shrink)

Against various detractors , this book develops a foundationalist theory of epistemic justification. In contrast with Laurence BonJour and borrowing from John McDowell, the essential argument is that conceptualized perpetual experience provides a non-doxastic foundation for perceptual beliefs about physical objects.

This paper discusses Plato’s question from the Meno : Why should we prefer knowledge that p over mere true belief that p? I find I just do prefer knowledge, and not for any further benefit that I am aware of in the particular case. But I should have that preference, because given our practice of approving of testimony only if uttered with knowledge, I could fail to prefer knowledge, when other things seem to me to be equal, only by having (...) the sorts of serious social or psychological defects that would make me unresponsive to the approval of others. Finally, the social practice that produces this particular preference is good for all of us because it improves the average quality of the testimony we receive, which results in greater success in our projects. (shrink)

Imagining that I am Napoleon is not (normally) imagining an impossibility. It is (or at least may be) just adopting a first person way of imagining Napoleon. The images and bits of narrative using 'I' are intended to refer to Napoleon and his surroundings, in something like the way that a salt shaker can stand for a regiment of troops when the general says "This is the third regiment' while explaining his plans at the breakfast table.

This paper attempts to give an experiential explanation of the phenomenon of immunity to error through misidentification in some of our judgments about ourselves. The main idea is that in most of these judgments we respond to the type of presentation -- e.g., proprioceptive -- and not to presented properties of the perceived object.

A recent account of the meaning of 'real' leads to a view of what anti-realism should be that resembles fictionalism, while not being committed to fictionalism as such or being subject to some of the more obvious objections to that view. This account of anti-realism explains how we might 'make up' what is true in areas such as mathematics or ethics, and yet these made-up truths are resistant to alterations, even by our collective decisions. Finally it is argued that the (...) sort of anti-realism suggested explains the appearance that the ethical domain supervenes on the naturalistic. (shrink)

In an attempt to revive discussion of the argument from illusion this paper amends the classic version of the argument to avoid Austin's main objection. It then develops and defends a version of the intentional object reply to the argument, arguing that an "unendorsed story" account of reports of dreams and hallucinations avoids commitment to nonexistent objects.

Truth is an ethical relation. Facts, whether descriptions of the physical world or of historical events, are necessarily mediated by our frames of reference. This contingency opens a space for disagreement that cannot be adjudicated by an absolute standard of truth. For those seeking power or profit, the temptation to exploit this state of undecidability is strong. When many question the institutions that broker meaning – science, the professions, the media – rumors, misinformation, deliberate distortions and falsehoods all proliferate. In (...) the digital age, the ‘made’ is swiftly supplanted by the made-up. The remedy for this predicament is not technological or factual, but ethical and social. The normative resources for this project lie in our everyday ethic of communication and in the ideal of democracy as shared authority. Whether we can address this predicament effectively is uncertain. But the nature of the problem is clear: It is not that we live in a ‘post-truth’ age, but rather that we are facing a crisis of democratic society as such. It is not so much that we lost sight of truth, as that we have lost sight of one another. (shrink)

The standard account of the relation between democracy and the rule of law focuses on law’s liberty-enhancing role in constraining official action. This is a faint echo of the complex, constitutive relation between the two. The Greeks used one word – isonomia – to describe both. If democracy is the system in which people have an equal say in determining the rules that govern social life, then the rule of law is simultaneously before, after, concurrent and synonymous with democracy: It (...) contributes to the formation of citizens with the capacity for self-governance, serves as the instrument through which democratic decisions are implemented, functions as one of the central social practices that constitute citizens as equals and addresses the question of how to ensure that government by the people operates for the people. The rule of law has many independently valuable qualities, including impartiality and predictability. But, to valorise the rule of law for its own sake is to fetishize authority. The fundamental values of the rule of law are as the instrument of democratic self-governance and the expression of the equal dignity of all persons. Democracy thus entails the rule of law, but both implicate the yet more comprehensive ideal of equality. Core rule-of-law values require political norms and conditions of equality, generality and comprehensiveness. In a modern, differentiated society, however, the constitutive relation between democracy and the rule of law is fractured and law becomes the agent of authority. Courts in the modern constitutional state have contributed to the decline of rule-of-law values, supporting role specialization through judge-made immunity doctrines that protect officials at all levels. The crisis of police violence against minorities is a symptom of this breakdown. Greater accountability can ameliorate the problem. But an effective solution requires the fair and equal distribution of political power. (shrink)

Philosophy & Social Criticism, Volume 48, Issue 5, Page 655-673, June 2022. The standard account of the relation between democracy and the rule of law focuses on law’s liberty-enhancing role in constraining official action. This is a faint echo of the complex, constitutive relation between the two. The Greeks used one word – isonomia – to describe both. If democracy is the system in which people have an equal say in determining the rules that govern social life, then the rule (...) of law is simultaneously before, after, concurrent and synonymous with democracy: It contributes to the formation of citizens with the capacity for self-governance, serves as the instrument through which democratic decisions are implemented, functions as one of the central social practices that constitute citizens as equals and addresses the question of how to ensure that government by the people operates for the people. The rule of law has many independently valuable qualities, including impartiality and predictability. But, to valorise the rule of law for its own sake is to fetishize authority. The fundamental values of the rule of law are as the instrument of democratic self-governance and the expression of the equal dignity of all persons. Democracy thus entails the rule of law, but both implicate the yet more comprehensive ideal of equality. Core rule-of-law values require political norms and conditions of equality, generality and comprehensiveness. In a modern, differentiated society, however, the constitutive relation between democracy and the rule of law is fractured and law becomes the agent of authority. Courts in the modern constitutional state have contributed to the decline of rule-of-law values, supporting role specialization through judge-made immunity doctrines that protect officials at all levels. The crisis of police violence against minorities is a symptom of this breakdown. Greater accountability can ameliorate the problem. But an effective solution requires the fair and equal distribution of political power. (shrink)

The standard account of the relation between democracy and the rule of law focuses on law’s liberty-enhancing role in constraining official action. This is a faint echo of the complex, constitutive relation between the two. The Greeks used one word – isonomia – to describe both. If democracy is the system in which people have an equal say in determining the rules that govern social life, then the rule of law is simultaneously before, after, concurrent and synonymous with democracy: It (...) contributes to the formation of citizens with the capacity for self-governance, serves as the instrument through which democratic decisions are implemented, functions as one of the central social practices that constitute citizens as equals and addresses the question of how to ensure that government by the people operates for the people. The rule of law has many independently valuable qualities, including impartiality and predictability. But, to valorise the rule of law for its own sake is to fetishize authority. The fundamental values of the rule of law are as the instrument of democratic self-governance and the expression of the equal dignity of all persons. Democracy thus entails the rule of law, but both implicate the yet more comprehensive ideal of equality. Core rule-of-law values require political norms and conditions of equality, generality and comprehensiveness. In a modern, differentiated society, however, the constitutive relation between democracy and the rule of law is fractured and law becomes the agent of authority. Courts in the modern constitutional state have contributed to the decline of rule-of-law values, supporting role specialization through judge-made immunity doctrines that protect officials at all levels. The crisis of police violence against minorities is a symptom of this breakdown. Greater accountability can ameliorate the problem. But an effective solution requires the fair and equal distribution of political power. (shrink)

The standard account of the relation between democracy and the rule of law focuses on law’s liberty-enhancing role in constraining official action. This is a faint echo of the complex, constitutive relation between the two. The Greeks used one word – isonomia – to describe both. If democracy is the system in which people have an equal say in determining the rules that govern social life, then the rule of law is simultaneously before, after, concurrent and synonymous with democracy: It (...) contributes to the formation of citizens with the capacity for self-governance, serves as the instrument through which democratic decisions are implemented, functions as one of the central social practices that constitute citizens as equals and addresses the question of how to ensure that government by the people operates for the people. The rule of law has many independently valuable qualities, including impartiality and predictability. But, to valorise the rule of law for its own sake is to fetishize authority. The fundamental values of the rule of law are as the instrument of democratic self-governance and the expression of the equal dignity of all persons. Democracy thus entails the rule of law, but both implicate the yet more comprehensive ideal of equality. Core rule-of-law values require political norms and conditions of equality, generality and comprehensiveness. In a modern, differentiated society, however, the constitutive relation between democracy and the rule of law is fractured and law becomes the agent of authority. Courts in the modern constitutional state have contributed to the decline of rule-of-law values, supporting role specialization through judge-made immunity doctrines that protect officials at all levels. The crisis of police violence against minorities is a symptom of this breakdown. Greater accountability can ameliorate the problem. But an effective solution requires the fair and equal distribution of political power. (shrink)

The standard account of the relation between democracy and the rule of law focuses on law’s liberty-enhancing role in constraining official action. This is a faint echo of the complex, constitutive relation between the two. The Greeks used one word – isonomia – to describe both. If democracy is the system in which people have an equal say in determining the rules that govern social life, then the rule of law is simultaneously before, after, concurrent and synonymous with democracy: It (...) contributes to the formation of citizens with the capacity for self-governance, serves as the instrument through which democratic decisions are implemented, functions as one of the central social practices that constitute citizens as equals and addresses the question of how to ensure that government by the people operates for the people. The rule of law has many independently valuable qualities, including impartiality and predictability. But, to valorise the rule of law for its own sake is to fetishize authority. The fundamental values of the rule of law are as the instrument of democratic self-governance and the expression of the equal dignity of all persons. Democracy thus entails the rule of law, but both implicate the yet more comprehensive ideal of equality. Core rule-of-law values require political norms and conditions of equality, generality and comprehensiveness. In a modern, differentiated society, however, the constitutive relation between democracy and the rule of law is fractured and law becomes the agent of authority. Courts in the modern constitutional state have contributed to the decline of rule-of-law values, supporting role specialization through judge-made immunity doctrines that protect officials at all levels. The crisis of police violence against minorities is a symptom of this breakdown. Greater accountability can ameliorate the problem. But an effective solution requires the fair and equal distribution of political power. (shrink)

This chapter contains sections titled: References.

This paper is a philosophical defense of the doctrine of penal substitution. I begin with a delineation of Richard Swinburne’s satisfaction-type theory of the atonement, exposing a weakness of it which motivates a renewed look at the theory of penal substitution. In explicating a theory of penal substitution, I contend that: (i) the execution of retributive punishment is morally justified in certain cases of deliberate wrongdoing; (ii) deliberate human sin against God constitutes such a case; and (iii) the transfer of (...) the retributive punishment due sinners to Christ is morally coherent. Whatever else might be said for and against such a conception of the doctrine of the atonement, the plausibility of the theory presented here should give us pause in the often hasty rejection of the doctrine of penal substitution. (shrink)

In this volume, author Steven L. Bindeman presents a survey of the key figures in postmodern antiphilosophy. Noting that the main thrust of their work can be found in their need to respond to the threat of nihilism, he is guided by the question, if the path to abstract truth is no longer viable, what then? He shows how the antiphilosophers turn their focus on the complexity of lived experience in place of the search for certainty, which was in (...) their view what previously had guided the dominating discourse of the modernist philosophical tradition. Through close examination of a broad variety of texts, Bindeman illuminates how the antiphilosophers initiate a new way of doing philosophy, one which prefers to examine the question, Does it work? instead of, Is it true? Moreover, Bindeman demonstrates how the antiphilosophers are united in questioning the centrality of the great cornerstones of western metaphysics - time, self, universe, and God - because of their insistence that there is no way to reach beyond any of these words to the actual things to which they refer. Utilizing the exposed, significant fault in the foundation of all philosophical systems, "The Antiphilosophers" delivers new insight concerning the issue of how we should relate to the resultant chaos. Written with a rare combination of philosophical rigor and clarity of expression, Bindeman's work will be of interest to students and scholars of postmodern philosophy. (shrink)

Spinoza's ethics is founded on the idea that we are egoists who should do nothing but search our own advantage , but that in doing so, this is when we are most virtuous, most moral, and most social . Community, taken in any sense stronger than a mere collection of things, only occurs, then, when each is drawn to seek his self-interest. ;Spinoza would hold that no study of ethics can be done in a metaphysical vacuum . To discuss the (...) ethics of an individual existing in community, one must first address the metaphysical foundations of the individual, its rights, and its place in community. To this end, the greater part of this work examines just those metaphysical bases which define an individual and how it relates in community. The analysis is textually based; focusing on how Spinoza uses certain terms , we attempt to understand what Spinoza understood to be an individual, community, right, etc. Then, because society affects an individual and the individual in turn affects society, the study looks at human individuals and their affects, that is, how humans affect and are affected by other humans. Just as a group of rocks makes only a pile and not what might be called a community, so too a group of human individuals does not necessarily make a society. The move from many individuals to one community is examined. ;Finally, after the metaphysical and psychological considerations are established, the study addresses its main question, that is, the value that should be accorded to a particular human life vis-a-vis the society in which the person lives. The study touches, therefore, questions concerning capital punishment, euthanasia, assisted suicide, and even abortion. The surprising conclusion is that Spinoza's ethics do allow for and can support what could be called a consistent human life ethic in which the right to life remains primary. (shrink)

Phenomenology and the Creative Process explpores the subject of creativity from a vast range of perspectives. While the emphasis is placed on fundamental ideas taken from phenomenological philosophy and its precursors, the book also engages with related issues from the fields of psychology, physics, narrative studies, art, literature, cognitive science and neuroscience. Author Steven L. Bindeman's objective is to employ an analysis of creativity from the dual perspectives of "identity" and "difference," in order to develop a pluralistic and open-ended (...) understanding of the creative process. His central position is that while creativity can and should be studied as a physical, measurable phenomenon, we need to integrate quantitative studies with a phenomenological perspective that enables us to appreciate the distinctive experiential features of creative activities in order to fully appreciate the complex nature of the creative process. Bindeman's approach is important in that it recognizes the value of phenomenological studies without being afraid to draw insights from other fields of inquiry. This book thus offers unique analysis of creative individuals and works, applying insights from phenomenological philosophers to enrich our understanding of the creative processes of great artists, philosophers, and scientists. (shrink)