In a short chapter of the Critique of Practical Reason entitled "On the Typic of the Pure Practical Power of Judgment," Kant addresses a crucial problem facing his theory of moral judgment: How can we represent the supersensible moral law so as to apply it to actions in the sensible world? Despite its importance to Kant's project, previous studies of the Typic have been fragmentary, disparate, and contradictory. This book provides a detailed commentary on the Typic, elucidating how it enables moral judgment by means of the law of nature, which serves as the 'type', or analogue, of the moral law. In addition, the book situates the Typic, both historically and conceptually, within Kant's theory of symbolic representation. While many commentators have assimilated the Typic to the aesthetic notion of 'symbolic hypotyposis' in the third Critique, the author contends that it has greater continuities with the theoretical notion of 'symbolic anthropomorphism' in the Prolegomena. As the first comprehensive, book-length study of the Typic that critically engages with the secondary literature, this monograph fills an important gap in the research on Kant's ethics and aesthetics and provides a starting point for further inquiry and debate.

This book offers the most complete and up-to-date overview of the philosophical work of Evandro Agazzi, presently the most important Italian philosopher of science and one of the most influential in the world. Scholars from seven countries explore his contributions in areas ranging from philosophy of physics and general philosophy of science to bioethics, philosophy of mathematics and logic, epistemology of the social sciences and history of science, philosophy of language and artificial intelligence, education and anthropology, metaphysics and philosophy of religion. Agazzi developed a complete and coherent philosophical system, anticipating some of the turns in the philosophy of science after the crisis of logical empiricism and exerting an equal influence on continental hermeneutic philosophy. His work is characterized by an original synthesis of contemporary analytic philosophy, phenomenology and classical philosophy, including the scholastic tradition and these threads are reflected in the different backgrounds of the contributors to this book. While upholding the epistemological value of science against scepticism and relativism, Agazzi eschews scientism by stressing the equal importance of non-scientific forms of thought, such as metaphysics and religion. While defending the freedom of research as a cognitive enterprise, he argues that as a human and social practice it must nonetheless respect ethical constraints.

Professors Murphy and Choi use postmodern philosophy to expose an important source of racism and cultural domination. They examine foundationalism, which they see at the core of the Western intellectual tradition and which is shown to foster a metaphysics of domination. By contrast, postmodernism undermines this root of racism.

They demonstrate that foundationalism is not needed to support identity, institutions, or political order. Indeed, they assert that true pluralism is possible once foundationalist approaches to knowledge and order are set aside. Special attention is directed to two current modes of discrimination: institutional racism and symbolic violence. Murphy and Choi provide an intriguing look at ways to undercut the justification for racism and other threats to cultural difference. This volume will be of particular interest to scholars and other researchers in the areas of race relations, cultural studies, and political theory.

Manifest Activity presents and critically examines Thomas Reid's doctrines about the model of human power, the will, our capacities for purposeful conduct, and the place of our agency in the natural world. Reid is one of the most important philosophers of the 18th century, but hitherto under-appreciated; through the reconstruction of his arguments, many of which have never before been discussed, Gideon Yaffe demonstrates that Reid's simple prose and direct style belie the complexity of the views he advocates and the subtlety of the reasons he offers in their favour. For Reid, contrary to the view of many of his predecessors, it is simply manifest that we are active with respect to our behaviours; it is manifest, he thinks, that our actions are not merely remote products of forces that lie outside of our control. Reid holds, instead, that actions are all and only those events that spring from active power, and he produces insightful and imaginative arguments for the claim that only a creature with a mind is capable of having active power. He believes that only human beings, and creatures 'above us', are capable of directing events towards ends, of endowing them with purpose or direction, the distinctive feature of action. However, he also holds that all events, and not merely human actions, are products of active power, power possessed either by human beings or by God. This collection of theses leads Reid to the view that human behaviour and the progress of nature are both essentially teleological. Patterns in nature are the products of laws of which God is the author; patterns in human conduct are the products of character and the laws that individuals set for themselves. Manifest Activity examines Reid's arguments for this view and the view's implications for the nature of character, motivation, and the special kind of causation involved in the production of human behaviour. Yaffe's assessment will greatly profit anyone working on current theories of action and free will, as well as historians of ideas.

This book argues that there is no morality and that people are not morally responsible for what they do. In particular, it argues that what people do is neither right nor wrong and that they are neither praiseworthy nor blameworthy for doing it. Morality and moral responsibility lie at the heart of how we view the world. In our daily life, we feel that people act rightly or wrongly, make the world better or worse, and are virtuous or vicious. These policies are central to our justifying how we see the world and treat others. In this book, the author argues that our views on these matters are false. He presents a series of arguments that threaten to undermine our theoretical and practical worldviews. The philosophical costs of denying moral responsibility and morality are enormous. It does violence to philosophical positions that many people took a lifetime to develop. Worse, it does violence to our everyday view of people. A host of concepts that we rely on daily (praiseworthy, blameworthy, desert, virtue, right, wrong, good, bad, etc.) fail to refer to any property in the world and are thus deeply mistaken. This book is of interest to philosophers, lawyers, and humanities professors as well as people interested in morality, law, religion, and public policy.

This volume gives an overview on the currently debated ethical issues regarding advance directives from an international perspective. It focuses on a wider understanding of the known and widely accepted concept of patient self-determination for future situations. Although advance directives have been widely discussed since the 1980s, the ethical bases of advance directives still remain a matter of heated debates. The book aims to contribute to these controversial debates by integrating fundamental ethical issues on advance directives with practical matters of their implementation. Cultural, national and professional differences in how advance directives are understood by health care professions and by patients, as well as in laws and regulations, are pinpointed.

Animals, Equality and Democracy examines the structure of animal protection legislation and finds that it is deeply inequitable, with a tendency to favour those animals the community is most likely to see and engage with. Siobhan O'Sullivan argues that these inequities violate fundamental principle of justice and transparency.

The original essays in this book address the influential writings of Peter A. French on the nature of responsibility, ethics, and moral practices. French's contributions to a wide spectrum of philosophical discussions have made him a dominant figure in the fields of normative ethics, meta-ethics, applied ethics, as well as legal and political philosophy. Many of French's deepest insights come from identifying and exploring the scope and nature of moral responsibility and human agency as they appear in actual events, real social and cultural practices, as well as in literature and film. This immediacy renders French's scholarship vital and accessible to a wide variety of audiences. The authors, recognized for their own contributions to the understanding of the nature of morality and moral practices offer new and unique positions while exploring, expanding and responding to those of French. The final chapter is written by French, in which he provides both new philosophical insight as well as some reflection on his own work and its influence. This book will appeal to philosophers, as well as advanced students and researchers in the humanities, social sciences, law, and political science.

This study examines the utility of a public probity-focused approach to understanding citizen disaffection with those in public life. This work shows unequivocally that perceptions of public probity are coherent, substantively meaningful, and, crucially, that they do matter for our understanding of citizen disaffection. In doing so, this book makes a strong case for the importance of deeper and more detailed research into this area. Making use of major, newly available datasets, this study presents new substantive findings about the causes of political perceptions and the consequences of political realities. This book is important reading for students and scholars of public opinion, political corruption and political integrity.

Authorial Ethics is a normative study that deals with the many ways in which writers abuse their commitment to truth and integrity. It is divided by academic discipline and includes chapters on journalism, history, literature, art, psychology, and science, among others. Robert Hauptman offers generalizations and theoretical remarks exemplified by specific cases. Two major abrogations are inadvertent error and purposeful misconduct, which is subdivided into falsification, fabrication, and plagiarism. All of these problems appear in most disciplines, although their negative impact is felt most potently in biomedical research and publication. Professor Mary Lefkowitz, the classicist, provides an incisive foreword.

This book provides an introduction to the relationship between economics and ethics, explaining why ethics enters economics, how ethics affects individual economic behavior and the interactions of individuals, and how ethics is important in evaluating the performance of economies and of economic policies.

This book follows the development of industrial agriculture in California and its influence on both regional and national eating habits. Early California politicians and entrepreneurs envisioned agriculture as a solution to the food needs of the expanding industrial nation. The state's climate, geography, vast expanses of land, water, and immigrant workforce when coupled with university research and governmental assistance provided a model for agribusiness. In a short time, the San Francisco Bay Area became a hub for guaranteeing Americans access to a consistent quantity of quality foods. To this end, California agribusiness played a major role in national food policies and subsequently produced a bifurcated California Cuisine that sustained both Slow and Fast Food proponents. Problems arose as mid-twentieth century social activists battled the unresponsiveness of government agencies to corporate greed, food safety, and environmental sustainability. By utilizing multidisciplinary literature and oral histories the book illuminates a more balanced look at how a California Cuisine embraced Slow Food Made Fast.

Strawser examines several possible ethical justifications for the killing of Osama bin Laden and finds nearly all of them wanting. One, however, he argues is sound: that bin Laden was liable to be killed as a necessary and proportionate act of defensive harm on behalf of innocent people.

This book argues that McCarthy's works convey a profound moral vision, and use intertextuality, moral philosophy, and questions of genre to advance that vision. It focuses upon the ways in which McCarthy's fiction is in ceaseless conversation with literary and philosophical tradition, examining McCarthy's investment in influential thinkers from Marcus Aurelius to Hannah Arendt, and poets, playwrights, and novelists from Dante and Shakespeare to Fyodor Dostoevsky and Antonio Machado. The book shows how McCarthy's fiction grapples with abiding moral and metaphysical issues: the nature and problem of evil; the idea of God or the transcendent; the credibility of heroism in the modern age; the question of moral choice and action; the possibility of faith, hope, love, and goodness; the meaning and limits of civilization; and the definition of what it is to be human. This study will appeal alike to readers, teachers, and scholars of Cormac McCarthy.

The author examines the moral, methodological, and practical problems that arise from poverty measurement. He establishes a methodological framework for analyzing poverty conceptions and measures, and concludes with concrete recommendations regarding both the procedures for and substance of future global poverty measurement.

This book is a systematic study of religious morality in the works of John Henry Newman (1801-1890). The work considers Newman's widely discussed views on conscience and assent, analyzing his understanding of moral law and its relation to the development of moral doctrine in Church tradition. By integrating Newman's religious epistemology and theological method, the author explores the hermeneutics of the imagination in moral decision-making: the imagination enables us to interpret complex reality in a practical manner, to relate belief with action. The analysis bridges philosophical and religious discourse, discussing three related categories. The first deals with Newman's commitment to truth and holiness whereby he connects the realm of doctrine with the realm of salvation. The second category considers theoretical foundations of religious morality, and the third category explores Newman's hermeneutics of the imagination to clarify his view of moral law, moral conscience, and Church tradition as practical foundations of religious morality. The author explains how secular reason in moral discernment can elicit religious significance. As a result, Church tradition should develop doctrine and foster holiness by being receptive to emerging experiences and cultural change. John Henry Newman was a highly controversial figure and his insightful writings continue to challenge and influence scholarship today. This book is a significant contribution to that scholarship and the analysis and literature comprise a detailed research guide for graduates and scholars.

Chinese and Greco-Roman ethics present highly articulate views on how one should live; both of these traditions remain influential in modern philosophy. The question arises how these traditions can be compared with one another. Comparative ethics is a relatively young discipline, and this volume is a major contribution to the field. Fundamental questions about the nature of comparing ethics are treated in two introductory chapters, followed by chapters on core issues in each of the traditions : harmony, virtue, friendship, knowledge, the relation of ethics to morality, relativism. The volume closes with a number of comparative studies on emotions, being and unity, simplicity and complexity, and prediction.

Scientific research is often influenced by financial interests, political interests, or personal career interests of the scientists involved. For instance, the pharmaceutical giant Merck manipulated clinical trial data in order to make sure that data confirmed the safety of one of its products, Vioxx, in order to serve the company's short-term commercial interests. This case is obviously unacceptable. But why exactly is it unacceptable? One way to account for this judgment is on the basis of the ideal of purity. According to this ideal, scientific decision-making should be pure- that is, unaffected by financial interests, political interests, career interests, and so on. Although this ideal is questionable, many people (including philosophers of science) still hold on to it. In Interests and Epistemic Integrity in Science: A New Framework to Assess Interest Influences in Scientific Research Processes, Jan De Winter first argues that it is better to fully abandon the ideal of purity, then proposes an alternative ideal to assess interest influences in science: the ideal of epistemic integrity. He spells out and systematically defends a new concept of epistemic integrity, using it not only to analyze the Vioxx debacle, but also to identify unacceptable interest influences in aerospace science, climate science, and biology, and to explain exactly why these interest influences are unacceptable. These analyses make a compelling case for the new concept of epistemic integrity which will be interesting and useful for philosophers of science, scientists, engineers, science policymakers, and anyone else concerned about the integrity of science.

Douglas B. Rasmussen and Douglas J. Den Uyl maintain that a realist turn-namely, one in which the natural order is the basis for individual rights-is needed to bring about a proper understanding and defense of liberty. They argue that the critical character of individual rights results from their being tethered to metaphysical realism. After reprising their explanation and defense of natural rights, Rasmussen and Den Uyl explain metaphysical realism and defend it against neo-pragmatist objections. They show it to be a formidable and preferable alternative to epistemic constructivism and crucial for a suitable understanding of ideal theory.

How and why do people "frame" animals so pervasively, and what are the ramifications of this habit? For animals, being put into a cultural frame (a film, a website, a pornographic tableau, an advertisement, a cave drawing, a zoo) means being taken out of their natural contexts, leaving them somehow displaced and decontextualized. Human vision of the animal equates to power over the animal. We envision ourselves as monarchs of all we survey, but our dismal record of polluting and destroying vast swaths of nature shows that we are indeed not masters of the ecosphere. A more ethically accurate stance in our relationship to animals should thus challenge the omnipotence of our visual access to them.

This book argues that ethical judgment by individual scientific policy advisors is more important than is often acknowledged. While many scientific policy advisors routinely present themselves as neutral or value free scientists, here is demonstrated that the ideal of scientific integrity as neutrality is misguided and that an alternative understanding is demanded. The book provides an overview of the type of social and political value decisions that have to be made in all phases of research and advice. It moves on to examine proposed procedures or guidelines for scientists and critically assesses plans for the democratization of decision making in science and scientific advice. The book offers a reflection on the practice of scientific advice that will appeal to practitioners and scholars of Public Administration, Public Management and Policy Analysis.

1. Paradigmatische Konstruktionen.- Unser heutiges Wirklichkeits-Verstandnis.- Wirklichkeits-Pluralismus.- Entstehen von Wirklichkeiten.- Lebendiger Vollzug von Wirklichkeiten.- Fruchtbare Vielfalt.- Simultane und sequenzielle Wirklichkeiten in der Lebenswelt.- Okkulte Wirklichkeiten und andere Geheimlehren.- Gefahrliche Verabsolutierungen.- 2. Farbe als Wirklichkeit.- Goethes Farbenlehre.- Physiologische Farben.- Farblose Bilder.- Farbige Bilder.- Farbige Schatten.- Schwach wirkende Lichter, subjektive Hoefe, pathologische Farben.- Physische Farben.- Dioptrische Farben der 1. Klasse.- Dioptrische Farben der 2. Klasse.- Das Phanomen der Refraktion.- Refraktion ohne Farberscheinung.- Farberscheinungen bei Linsen.- Grundzuge refraktionsbedingter Farberscheinungen.- Farberscheinungen bei Prismen.- Farberscheinungen an gro?en und kleinen wei?en Bildern.- Farberscheinungen an gro en und kleinen schwarzen Bildern.- Farberscheinungen sind nie statisch.- Zum Wesen von Licht und Farbe aus Goetheseher Sieht.- Wichtige, ganz allgemeine Begriffe.- Die Polaritat.- Die Steigerung.- Phanomen und Urphanomen.- Farbenkreis und Spektrogramm.- Newtons Farben des Liehts.- Newtons Experimente.- 1. Experiment.- 2. Experiment.- 3. Experiment.- 4. Experiment.- 5. Experiment.- Das We sen der Farbe.- Einfache Farbmetrik.- Das Auge.- Der Spektralfarbenzug.- Zwei Wirklichkeiten.- 3. Heilkundliche Wirkliehkeiten.- Chinesische Lebenswirkliehkeit.- Das Schafgarbenorakel.- Das Yin-Yang-Prinzip.- Shen und Kuei. Qi und Jing.- Die funf Elemente.- Chinesische Medizin.- Yin-Yang-Theorie.- Lebenssubstanzen.- Qi.- Blut und Safte.- Jing.- Shen.- Die Funktion der inneren Organe.- Die Leitbahnen oder die Meridiane.- Wie kommt es zur Disharmonie?.- Die Sechs UEbel.- Die sieben Emotionen.- Die Lebensweise.- Das Dishannoniemuster.- Ein Beispiel.- Ein simultanes Massenphanomen.- 4. Mikro-Wirklichkeiten.- Spiele als Mikro-Wirklichkeiten.- Definition des Spielbegriffes.- Die Vielfalt der Spiele.- Mikro-Wirklichkeiten im weiteren Sinn.- 5. Wirklichkeit eines Verbrechens.- Ein Beispiel aus der japanischen Literatur.- Eine neue Erzlihlung des Rashomon-Textes.- Die Aussage eines Holzfallers.- Die Aussage eines Wandergeistlichen.- Die Aussage eines Gerichtsdieners.- Die Aussage einer alten Frau.- Das Gestandnis des Raubers.- Die Aussage eines Gefahrten des Raubers.- Bericht eines Waldbewohners.- Die Beichte der Ehefrau in einem Kloster.- Der Geist des Toten spricht durch den Mund einer Wahrsagerin.- Vergewaltigung und Tod.- 6. Verwandlung von Wirklichkeiten.- Siddhartha. Eine indische Dichtung.- Die Brahmana-Welt.- Die Samana-Welt.- Die Buddha-Welt.- Die Menschenkinder-Welt.- Am Flu?.- 7. Magie und Damonie.- Weissagung.- Wirksarnkeit von Weissagungen.- Kassandra.- Die delphische Seherin.- Andere Fonnen der Weissagung.- Zauber und Damonen.- Magische Praktikep in der Volkskunst.- Magische Praktiken' der Antike.- Kirke verzaubert Manner.- Hexen morden Knaben.- Fluche verandern das Leben.- Fluchtafeln.- Ovids Ibis.- Schamanen.- Spuren des Schamanismus in der Neuzeit.- Antike Schamanen.- Orpheus.- Pythagoras.- Empedokles.- Vespasian.- Nekromantie.- Die Macht des Okkulten.- Magie und Damonie als Wirklichkeit?.- 8. Totalitare Wirklichkeiten.- Wahnsinn als totalitare Wirklichkeit.- Das Entstehen eines Wahnes.- Der logische Zusammenhang von Wahnideen.- Die weitgehende Unkorrigierbarkeit.- Gro?en und Verfolgungswahn.- Groe?enwahn.- Verfolgungswahn.- Paranoia erotica.- Eifersuchtsparanoia.- Religioeser Wahn mit erotischer Komponente.- Kraftentfaltung in totalitaren Wirklichkeiten.- Der Kriegstanz der Maori.- Atomare Bedrohung.- Extremsituationen in totalitaren Wirklichkeiten.- Der Tag des Blutes.- Der spontane Volkszorn.- Entgleisung einer Hochtechnologie.- Die Eigendynamik und die Hilflosigkeit.- 9. Chance und Bedrangnis.- Wirklichkeit ist eine Konstruktion. Der Urgrund ist ohne Eigenschaften.- Wirklichkeiten als Gewordenes.- Die Lebenswirklichkeit als Ausgangsbasi