This manuscript commences by articulating the need for character education in business schools. It proceeds to discuss several pedagogical strategies that develop virtue in students. The concept of character education, derived from a variety of cultures -- including the ancient Greeks -- includes cognitive, affective and behavioral realms. As such, it seeks not only to develop students' intellectual capabilities but to make them people of virtue as well. Particular pedagogical strategies addressed in the article include teaching virtues via narrative, mentor (...) relationships, collaborative learning, service-learning and self-reflection. Programs of a number of universities are cited as examples. (shrink)

In this third edition of a popular business ethics textbook, Alec Hill carefully explores the foundational Christian concepts of holiness, justice, and love, showing how some common responses to business ethics fall short of a fully Christian mindset. Updated throughout, this edition includes a new chapter on international business and uses penetrating case studies to clothe principles in concrete business situations.

We propose an Analogy Principle in the context of Unary Inductive Logic and characterize the probability functions which satisfy it. In particular in the case of a language with just two predicates the probability functions satisfying this principle correspond to solutions of Skyrmsʼ ‘Wheel of Fortune’.

Aaron Hill (1685–1750) was a White English writer who edited the periodical The Prompter. This chapter is a selection from an untitled editorial that he published in The Prompter in January 1735. In this text, he first examines the human tendency to be biased and hypocritical. He then argues that Europeans are hypocritical when they criticize enslaved Black people for revolting or attempting to self-liberate. At the end, he mentions that he has been sent a speech by a formerly enslaved (...) Black man who is the leader of a Maroon community in an American colony. Hill promises to print this speech in a later issue of his periodical, which he did (see the next chapter). Hill’s text is significant in part as a source of information about this speech. In addition, both texts contain intriguing reflections about the morality of slave rebellions. (shrink)

We propose and investigate an Analogy Principle in the context of Unary Inductive Logic based on a notion of support by structural similarity which is often employed to motivate scientific conjectures.

Agrifood scholars commonly adopt “a matter of fact way of speaking” to talk about the extent of neoliberal rollout in the food sector and the viability of “alternatives” to capitalist food initiatives. Over the past few decades this matter of fact stance has resulted in heated debate in agrifood scholarship on two distinct battlegrounds namely, the corporate food regime and the alternative food regime. In this paper I identify some of the limitations of speaking in a matter of fact way (...) and of focusing on capitalist and neoliberal economies as the yardstick by which to assess all food economy initiatives. Using stories of bananas in Australia and the Philippines I advocate for a new mode of critical inquiry in food scholarship that focuses on matters of concern. Following Bruno Latour I use the term critical inquiry to refer to research methods and thinking practices that multiply possible ways of being and acting in the world. The new mode of critical inquiry I propose centers on enacting three broad research matters of concern. These are gathering and assembling economic diversity human actancy and nonhuman actancy. I argue that through becoming critical minds in the Latourian sense researchers can play a key role in enacting economic food futures in the Anthropocene. (shrink)

Mitochondrial donation (MD) is a reproductive technique that aims to allow individuals at-risk of having a child with mitochondrial DNA disease avoid this outcome. Research to inform possible clinical use of MD is underway in Australia and births following the use of this technique have been announced in the United Kingdom. However, how the availability of MD will be funded in the mid- to long-term remains uncertain. One factor impacting funding decisions is public sentiment, yet there is scant evidence globally (...) regarding attitudes toward MD funding. We sought to discern attitudes of informed members of the Australian public to how the provision of MD should be funded. We held three community juries to gauge public views on how MD should be funded. A community jury involves providing a diverse group of citizens with expert testimony and facilitating deliberation to arrive at a position. Forty-two jurors participated across three juries. All juries voted by majority to support public funding for MD. Each jury made slightly different funding choices: one preferred full public funding, another preferred co-payment, while the third was divided among full public funding, co-payment, and no public funding. Reasons in favour of public funding comprised value for money, equity (i.e., the fair and just distribution of MD) and promoting innovation. Reasons against were opportunity cost, that MD wasn’t necessary, and ethical objections to MD. Jurors also devised conditions for future funding: external review, capped services, better funding for alternative interventions and means testing. Should the current Australian MD research trial enable clinical provision, assuming that our participants’ views are consistent with those of most Australians when informed of the trade-offs, benefits and costs, then it is likely that there will be strong public support for governments to fund access. However, some people may object to this expenditure. (shrink)

In Saeculum, Robert Markus argues that Augustine’s theology of history underwent a notable change around 400 CE: while early Augustine embraced a triumphalist reading of the Roman empire’s Christianization, he eventually rejected the notion of tempora christiana. Instead, Augustine conceived of post-apostolic history as homogeneous and barred from prophetic interpretation. In contrast to Markus’ account, this article argues that throughout his life, Augustine narrated the empire’s Christianization as the inauguration of a distinct time in the sixth age and as the (...) fulfillment of particular scriptures. Augustine presents three groups of events—the persecution of martyrs, the global expansion of the church, and the coercive legislation of believing kings—as the fulfillment of Ps. 2 and 72, in addition to several other scriptures. First, the martyrs are like Joseph, persecuted before rising to power, and like Jerusalem, who incorporates Babylon into her body by consuming her members and gods. Second, the scriptures which prophesy Christ incarnate speak with the same clarity of the church present throughout the world. And third, Christian kings pass pro-Catholic legislation because they are the fulfillment of Nebuchadnezzar, who was transformed from disbelief to faith. Given his repeated application of prophecies to Christianizing events of the fourth century, particularly in his anti-Donatist writings, Augustine never rejected a tempora christiana theology. However, Augustine celebrates the triumphs of Christian kings in Christian times without embracing Eusebian apocalypticism. (shrink)

Conservation biologists recognize a duty to maintain as much value as possible in ecosystems that are threatened by recent anthropogenic impacts. Until recently the paradigm of contemporary conservation seemed relatively straightforward: the best way to maintain the value of species and ecosystems at a given location was to maintain—or shepherd the system back towards—historical conditions. Among the most difficult theoretical tasks was the determination of “baseline” historical conditions (or trajectories) to return to, recognizing the dynamism of ecosystems over time. However, (...) the rate, scale, and magnitude of contemporary climate change, species introductions, and land-use change make it increasingly impractical to return locations to any kind of historical state. This forces a paradigm shift which is both ongoing and difficult, and necessitates a rigorous evaluation of the scientific and ethical foundations of modern conservation along with a careful reexamination of terminology. Here, I discuss the moral relevance and waning utility of the geographically-based and dichotomous understanding of “native” (or “in situ”) which is an important component of conservation ethics and practice. I then propose a new understanding of nativeness in which a species is native—not to a geographic location—but to a quantifiable set of biotic, climatic, geologic, and topographic conditions (i.e. its niche) that can then map to geographic space. Following this, I demonstrate the unique utility of this concept, which I will refer to as “econativeness,” in thinking through conservation problems—range expansions, range contractions, species introductions, and assisted migration—where the classical understanding of nativeness has become increasingly inadequate for assessing the moral value of species. (shrink)

Journal of Political Philosophy, EarlyView.

Conservation biologists recognize a duty to maintain as much value as possible in ecosystems that are threatened by recent anthropogenic impacts. Until recently the paradigm of contemporary conservation seemed relatively straightforward: the best way to maintain the value of species and ecosystems at a given location was to maintain—or shepherd the system back towards—historical conditions. Among the most difficult theoretical tasks was the determination of “baseline” historical conditions (or trajectories) to return to, recognizing the dynamism of ecosystems over time. However, (...) the rate, scale, and magnitude of contemporary climate change, species introductions, and land-use change make it increasingly impractical to return locations to any kind of historical state. This forces a paradigm shift which is both ongoing and difficult, and necessitates a rigorous evaluation of the scientific and ethical foundations of modern conservation along with a careful reexamination of terminology. Here, I discuss the moral relevance and waning utility of the geographically-based and dichotomous understanding of “native” (or “in situ”) which is an important component of conservation ethics and practice. I then propose a new understanding of nativeness in which a species is native—not to a geographic location—but to a quantifiable set of biotic, climatic, geologic, and topographic conditions (i.e. its niche) that can then map to geographic space. Following this, I demonstrate the unique utility of this concept, which I will refer to as “econativeness,” in thinking through conservation problems—range expansions, range contractions, species introductions, and assisted migration—where the classical understanding of nativeness has become increasingly inadequate for assessing the moral value of species. (shrink)

The most striking region of structural differentiation of a eukaryotic chromosome is the kinetochore. This chromosomal domain plays an integral role in the stability and propagation of genetic material to the progeny cells during cell division. The DNA component of this structure, which we refer to as the centromere, has been localized to a small region of 220–250 base pairs within the chromosomes from the yeast Saccharomyces cerevisiae. The centromere DNA (CEN) is organized in a unique structure in the cell (...) nucleus and is required for chromosome stability during both mitotic and meiotic cell cycles. The centromeres from one chromosome can stabilize small circular minichromosomes or other yeast chromosomes. The centromeres may therefore interact with the same components of the segregation apparatus regardless of the chromosome in which they reside. The CEN DNA does not encode any regulatory RNAs or proteins, but rather is a cis‐acting element that provides genetic stability to adjacent DNA sequences. (shrink)

Legal theorists standardly hold that stability is one of eight necessary conditions for legal guidance. We lack an adequate explanation, however, of why, exactly, stability is necessary in order that law possess the capacity to guide behavior. Standard explanations, which rely on a claim about reasonable expectations, fail to connect the concepts of stability and legal guidance. In this paper, I argue that, according to the leading conception of legal guidance, stability is, in fact, not necessary in order for law (...) to possess the capacity to guide. In response, I provide an alternative conception of legal guidance, and argue that stability is a necessary attribute if we assume this conception of guidance. More generally, the paper sets out an abstract framework in which claims that this or that property is necessary for legal guidance can be assessed. (shrink)

We prove that in the Polish group of isometries of the Baire space the collection of n-th powers is non-Borel. We also prove that in the Polish space of trees on $\mathbb{N}$ the collection of trees that have an automorphism under which every node has order exactly n is non-Borel.

Critics frequently argue that nudges are more covert, less transparent, and more difficult to monitor than traditional regulatory tools. Edward Glaeser, for example, argues that “[p]ublic monitoring of soft paternalism is much more difficult than public monitoring of hard paternalism”. As one of the leading proponents of soft paternalism, Cass Sunstein, acknowledges, while “[m]andates and commands are highly visible”, soft paternalism, “and some nudges in particular[,] may be invisible”. In response to this challenge, proponents of nudging argue that invisibility for (...) any given individual in a particular choice environment is compatible with “careful public scrutiny” of the nudge. This paper offers the first of its kind experimental evidence that tests whether nudges are, in fact, compatible with “careful public scrutiny”. Using three sets of experiments, the paper argues that, even when entirely visible, nudges attract less scrutiny than their “hard law” counterparts. (shrink)

When young children first come to school they bring with them a depth of being; the authors suggest that the educational community should respond to children with a pedagogy that is capable of nurturing this depth. The authors of this paper are teachers of many years’ experience. Their own work in classrooms has shown them that, paradoxically, depth in pedagogy is most surely to be found when teachers follow the light in the eyes of children. The authors draw upon a (...) selection of vignettes and narratives taken from classroom experiences to describe how this is done. They also show how children and teachers can approach the complex learning that requires transcendence of the known. Notions of relational consciousness (), as well as ethical and spiritual sensibility () are developed through reference to a range of educators including Bronson Alcott, Ralph Waldo Emerson, John Dewey, Stanley Cavell, Maxine Greene, Nell Noddings, Vivan Paley and Arthur Vogel. The broader educational community is reminded that school experiences should balance the measurable and the immeasurable. The authors question some aspects of the, sharing their concern that it may focus teachers’ attention too tightly on ‘that which is formed from without’. The authors suggest that the weight of this legislation may result in the neglect of some very important aspects of learning. The broader educational community is invited to consider the implications of a pedagogy of depth, to become more aware of the skill of transcending known limitations through coming to shared understanding, and to find ways to reconcile the potential violence of legislated structures with the being‐in‐the‐world of children in schools. (shrink)