The Subject of Human Being presents a sweeping account of the nature of human existence. As a work of philosophical anthropology, the analysis ranges from the basic powers emerging from the mind, to our extraordinary psychological capacities, to the shared sociocultural worlds we inhabit. The book integrates different perspectives on social ontology from a selection of philosophers and theorists, whose advances toward understanding the relationship between individuals and society ought to revolutionize social theory as understood and practiced in the social (...) sciences and humanities. Although grounded in critical realist philosophy of Roy Bhaskar and social theory of Margaret Archer, the book also draws from philosophy of mind, phenomenology of consciousness, psychoanalytic theory, virtue ethics, and personalism to support and extend its arguments. Four elements of human existence are examined: the nature of consciousness, agency, subjectivity, and the social world. Thus, it addresses related issues of power, the agent-structure problem, the formation of beliefs and desires, human universals, and human rights. Portraying a unified social theory that is materialist, realist, dialectical, and centered on emergence, and offering a comprehensive and progressive theory of human being, this book is essential reading for students and scholars of critical realism, philosophy, and the social sciences. (shrink)

Recent work in argumentation theory has emphasized the nature of arguers and arguments along with various theoretical perspectives. Less attention has been given to the third feature of any argumentative situation - the audience. This book fills that gap by studying audience reception to argumentation and the problems that come to light as a result of this shift in focus. Christopher W. Tindale advances the tacit theories of several earlier thinkers by addressing the central problems connected with audience considerations (...) in argumentation, problems that earlier philosophical theories overlook or inadequately accommodate. The main tools employed in exploring the central issues are drawn from contemporary philosophical research on meaning, testimony, emotion and agency. These are then combined with some of the major insights of recent rhetorical work in argumentation to advance our understanding of audiences and suggest avenues for further research. (shrink)

Our lives are such that moral wrongdoing is sometimes inescapable for us. We have moral responsibilities to persons which may conflict and which it is wrong to violate even when they do conflict. Christopher W. Gowans argues that we must accept this conclusion if we are to make sense of our moral experience and the way in which persons are valuable to us. In defending this position, he critically examines the recent moral dilemmas debate. He maintains that what is (...) important in this debate is not whether there are irresolvable moral conflicts, but whether there are moral conflicts in which wrongdoing is unavoidable. Though it would be incoherent to conclude moral deliberation by deciding to perform incompatible actions, he argues that there is nothing incoherent in supposing that we have conflicting moral responsibilities. In this way, he shows that it is possible to capture the intuitions of those who have defended the idea of moral dilemmas while meeting the objections of those who have rejected this idea. Gowans carefully evaluates utilitarian and Kantian analyses of moral dilemmas. He argues that these approaches eliminate genuine moral conflict only by displacing persons as direct objects of moral concern. As an alternative, he develops a more concrete account in which moral responsibilities to persons are central. The book also includes discussions of Melville's Billy Budd, methodology in moral philosophy, moral pluralism, moral tragedy, and "dirty hands" in politics. (shrink)

This innovative text reinvigorates argumentation studies by exploring the experience of argument across cultures, introducing an anthropological perspective into the domains of rhetoric, communication, and philosophy. The Anthropology of Argument fills an important gap in contemporary argumentation theory by shifting the focus away from the purely propositional element of arguments and onto how they emerge from the experiences of peoples with diverse backgrounds, demonstrating how argumentation can be understood as a means of expression and a gathering place of ideas and (...) styles. Confronting the limitations of the Western tradition of logic and searching out the argumentative roles of place, orality, myth, narrative, and audience, it examines the nature of multi-modal argumentation. Tindale analyzes the impacts of colonialism on the field and addresses both optimistic and cynical assessments of contextual difference. The results have implications for our understanding of contemporary argumentative discourse in areas marked by deep disagreement, like politics, law and social policy. The book will interest scholars and upper-level students in communication, philosophy, argumentation theory, anthropology, rhetoric, linguistics, and cultural studies. (shrink)

Fallacies and Argument Appraisal presents an introduction to the nature, identification, and causes of fallacious reasoning, along with key questions for evaluation. Drawing from the latest work on fallacies as well as some of the standard ideas that have remained relevant since Aristotle, Christopher Tindale investigates central cases of major fallacies in order to understand what has gone wrong and how this has occurred. Dispensing with the approach that simply assigns labels and brief descriptions of fallacies, Tindale provides fuller (...) treatments that recognize the dialectical and rhetorical contexts in which fallacies arise. This volume analyzes major fallacies through accessible, everyday examples. Critical questions are developed for each fallacy to help the student identify them and provide considered evaluations. (shrink)

The essays in this volume illuminate a central topic in ethical theory: moral dilemmas. Some contemporary philosophers dispute the traditional view that a true moral dilemma -- a situation in which a person has two irreconcilable moral duties -- cannot exist. This collection provides the historical background to the ongoing debate with selections from Kant, Mill, Bradley, and Ross. The best recent work on the question is represented in essays by Donagan, Foot, Hare, Marcus, Nagel, van Fraassen, Williams, and others.

This important book is the first serious philosophical examination of the modern state. It inquires into the justification of this particular form of political society. It asks whether all states are 'nation-states', what are the alternative ways of organizing society, and which conditions make a state legitimate. The author concludes that, while states can be legitimate, they typically fail to have the powers that they claim. Many books analyze government and its functions but none focuses on the state as a (...) distinctive form of political organization or examines critically the claims states make for themselves. In filling this lacuna Christopher Morris has written a book that will command the attention of political philosophers, political scientists, legal theorists, and specialists in international relations. (shrink)

When any man, even in political society, renders himself by his crimes obnoxious to the public, he is punished by the laws in his goods and person; that is, the ordinary rules of justice are, with regard to him, suspended for a moment, and it becomes equitable to inflict on him, for the benefit of society, what otherwise he could not suffer without wrong or injury?

"The book defends the thesis that the concept of self-cultivation philosophy is an informative interpretive framework for comprehending and reflecting on several philosophical outlooks in India, the Greco-Roman world and China. On the basis of an understanding of human nature and the place of human beings in the world, self-cultivation philosophies maintain that our lives can and should be substantially transformed from what is judged to be a problematic, untutored condition of human beings, our existential starting-point, into what is put (...) forward as an ideal state of being. We are to do this by undertaking a set of therapeutic or spiritual exercises guided by some philosophical analysis. The self-cultivation philosophies in India are expressed in: the Bhagavad Gītā; the Sāṃkhya and Yoga philosophies of Īśvarakṛṣṇa and Patañjali; and teaching of the Buddha and his followers Buddhaghosa and Śāntideva. The philosophies originating in Greece, with subsequent development in the Roman period, are the most prominent Hellenistic approaches: the Epicureanism of Epicurus, Lucretius and Philodemus; the Stoicism of Chrysippus, Epictetus and Seneca; and Pyrrho and the Pyrrhonism of Sextus Empiricus. The self-cultivation philosophies from China are the early Confucian outlooks of Confucius, Mencius and Xunzi; the classical Daoist perspectives of the Daodejing and the Zhuangzi; and the Chan tradition of Bodhidharma, Huineng and Linji"--. (shrink)

Amartya Sen was awarded the Nobel Memorial Prize in Economics in 1998 'for his contributions in welfare economics'. Although his primary academic appointments have been mostly in economics, Sen is also an important and influential social theorist and philosopher. His work on social choice theory is seminal, and his writings on poverty, famine, and development, as well his contributions to moral and political philosophy, are important and influential. Sen's views about the nature and primacy of liberty also make him a (...) major contemporary liberal thinker. This volume of essays on aspects of Sen's work is aimed at a broad audience of readers interested in social theory, political philosophy, ethics, public policy, welfare economics, the theory of rational choice, poverty, and development. Written by a team of well-known experts, each chapter provides an overview of Sen's work in a particular area and a critical assessment of his contributions to the field. (shrink)

In any field, we might expect different features relevant to its understanding and development to receive attention at different times, depending on the stage of that field’s growth and the interests that occupy theorists and even the history of the theorists themselves. In the relatively young life of argumentation theory, at least as it has formed a body of issues with identified research questions, attention has almost naturally been focused on the central concern of the field—arguments. Focus is also given (...) to the nature of arguers and the position of the evaluator, who is often seen as possessing a “God’s-eye view” (Hamblin 1970). Less attention, however, has been paid in the philosophical literature to the .. (shrink)

The first book of its kind, Buddhist Moral Philosophy: An Introduction introduces the reader to contemporary philosophical interpretations and analyses of Buddhist ethics. It begins with a survey of traditional Buddhist ethical thought and practice, mainly in the Pali Canon and early Mahāyāna schools, and an account of the emergence of Buddhist moral philosophy as a distinct discipline in the modern world. It then examines recent debates about karma, rebirth and nirvana, well-being, normative ethics, moral objectivity, moral psychology, and the (...) issue of freedom, responsibility and determinism. The book also introduces the reader to philosophical discussions of topics in socially engaged Buddhism such as human rights, war and peace, and environmental ethics. (shrink)

It is usually assumed that what Lewis says about the given in Mind and the World-Order (MWO) and An Analysis of Knowledge and Valuation (AKV) is essentially the same, and that both works are defenses of foundationalism. However, this assumption faces two problems: first, it is difficult to bring Lewis's diverse remarks on the given into coherence, especially when those in MWO are compared with those in AKV; and second, though AKV is a defense of foundationalism, there is much in (...) MWO that can be read as a critique of foundationalism. In this paper a different reading of Lewis is proposed, one that avoids these problems. This is developed by going farther back in Lewis, to his Harvard Ph.D. dissertation, The Place of Intuition in Knowledge (PIK). By tracing Lewis's discussion of the given from PIK through MWO up to AKV, it is shown that the phrase 'the given' is used to refer to two different doctrines, and that Lewis's position on foundationalism undergoes a fundamental change, roughly, from indifference to rejection to acceptance. (shrink)

This paper discusses the fundamental sense in which the components of an argument should be relevant to the intended audience. In particular, the evidence advanced should be relevant to the facts and assumptions that are manifest in the cognitive environment of the audience. A version of Sperber and Wilson's concept of the cognitive environment is applied to argumentative concerns, and from this certain features of audience-relevance are explored: that the relevance of a premise can vary with the audience; that irrelevant (...) premises can be made relevant; that evidence can be relevant by degrees; and that this notion of relevance will assist the argumentation analyst in the identification and assessment of hidden premises. (shrink)

In 1958, Chaïm Perelman and Lucie Olbrechts-Tyteca published Traité de l'argumentation: La nouvelle rhétorique, the culmination of many years study. A seminal work in philosophy and rhetoric, it aimed to bring classical Aristotelian rhetoric into the modern era and present a model of argumentation that promoted action and reasonableness. One distinctive feature of the dense account found in this work is the claim that the success of argumentation can in part be measured by the responses of the audience for which (...) it is intended. By that standard, the project of the new rhetoric appears unsuccessful, because the audience for whom Perelman (and Olbrechts-Tyteca) expressly wrote was the audience least captivated by .. (shrink)

Buddhist thought flourished in India for well over a thousand years after the life of the Buddha around the fifth century BCE. During this time there were many diverse developments, but for the purpose of the overview in this chapter, two central traditions will be featured. The first centers on the original teaching of the Buddha as represented in a set of texts written in Pāli called the “Three Baskets”. The second tradition is rooted in a set of texts written (...) in Sanskrit called the “Perfection of Wisdom Sūtras” that began to emerge a few centuries later, around the beginning of the new millennium. These texts constitute the historical heart of Mahāyāna Buddhism. This chapter demonstrates that in both traditions Buddhist thought in India was fundamentally concerned with ethical values. (shrink)

One of the most noteworthy features of David Gauthier's rational choice, contractarian theory of morality is its appeal to self-interested rationality. This appeal, however, will undoubtedly be the source of much controversy and criticism. For while self-interestedness is characteristic of much human behavior, it is not characteristic of all such behavior, much less of that which is most admirable. Yet contractarian ethics appears to assume that humans are entirely self-interested. It is not usually thought a virtue of a theory that (...) its assumptions are literally false. What may be said on behalf of the contractarian? (shrink)

Medical analogies are commonly invoked in both Indian Buddhist dharma and Hellenistic philosophy. In the Pāli Canon, nirvana (or, in Pāli,nibbāna) is depicted as a form of health, and the Buddha is portrayed as a doctor who helps us attain it. Much later in the tradition, Śāntideva described the Buddha’s teaching as ‘the sole medicine for the ailments of the world, the mine of all success and happiness.’ Cicero expressed the view of many Hellenistic philosophers when he said that philosophy (...) is ‘a medical science for the mind.’ He thought we should ‘hand ourselves over to philosophy, and let ourselves be healed.’ ‘For as long as these ills [of the mind] remain,’ he wrote, ‘we cannot attain to happiness.’ There are many different forms of medical analogy in these two traditions, but the most general form may be stated as follows: just as medicine cures bodily diseases and brings about physical health, so Buddhist dharma or Hellenistic philosophy cures mental diseases and brings about psychological health—where psychological health is understood as the highest form of happiness or well-being. Insofar as Buddhist dharma involves philosophy, as it does, both renditions of the analogy may be said to declare that philosophy cures mental diseases and brings about psychological health. This feature of the analogy—philosophy as analogous to medical treatment—has attracted considerable attention. (shrink)

Kant has long been taxed with an inability to explain the detailed normative content of our lives by making universalizability the sole arbiter of our values. Korsgaard addresses one form of this critique by defending a Kantian theory amended by a seemingly attractive conception of practical identities. Identities are dependent on the contingent circumstances of each person's world. Hence, obligations issuing from them differ from Kantian moral obligations in not applying to all persons. Still, Korsgaard takes Kantian autonomy to mean (...) the normativity of all obligations is rooted in universalizability. The wealth of values informing our lives is thus said to be accommodated within a Kantian framework.After briefly explaining Korsgaard’s understanding of practical identities and their role in her reformation of Kant's moral philosophy, I argue that she gives an inadequate explanation of how the obligations that arise from a person’s practical identities derive their authority from the person's will. I then consider how her position might be developed to meet this objection in accordance with her allegiance to “constructivism” and I argue that the epistemic commitments of people’s actual identities makes it unlikely that such a development could preserve Kantian autonomy as she interprets it. (shrink)

The paper critically investigates the pragma-dialectics of van Eemeren and Grootendorst, particularly the treatment of fallacies. While the pragma-dialectieians claim that dialectics combines the logical and rhetorical approaches to argumentation, it is argued here that the perspective relies heavily on rhetorical features that have been suppressed in the account and that overlooking these features leads to significant problems in the pragma-dialectical perspective. In light of these problems, the author advocates turning attention to a rhetorical account which subsumes the logical and (...) dialectical. (shrink)

The Neo-Aristotelian ethical naturalism of Philippa Foot and Rosalind Hursthouse purports to establish a naturalistic criterion for the virtues. Specifically, by developing a parallel between the natural ends of nonhuman animals and the natural ends of human beings, they argue that character traits are justified as virtues by the extent to which they promote and do not inhibit natural ends such as self-preservation, reproduction, and the well-being of one’s social group. I argue that the approach of Foot and Hursthouse cannot (...) provide a basis for moral universalism, the widely-accepted idea that each human being has moral worth and thus deserves significant moral consideration. Foot and Hursthouse both depict a virtuous agent as implicitly acting in accord with moral universalism. However, with respect to charity, a virtue they both emphasize, their naturalistic criterion (especially in the more elaborate form developed by Hursthouse) at best provides a warrant for a restricted form of charity that extends only to a limited number of persons. There is nothing in the natural ends of human beings, as Foot and Hursthouse understand these, that gives us a reason for having any concern for the well-being of human beings as such. (shrink)

Concern for one's "reputation" has been introduced in recent game theory enabling theorists to demonstrate the rationality ofcooperative behavior in certain contexts. And these impressive results have been generalized to a variety of situations studied bystudents of business and business ethicists. But it is not clear that the notion of reputation employed has much explanatory power onceone sees what is meant. I also suggest that there may be some larger lessons about the notion of rationality used by decision theorists.

In this article, I argue that the practice of civil disagreement has robust epistemic benefits and that these benefits enable meaningful forms of reconciliation—across worldview lines and amid the challenging information environment of our age. I then engage two broad groups of objections: either that civil disagreement opposes, rather than promotes, clarity, or else that it does little to help it. If successful, my account gives us reason to include civil disagreement among what Mill calls “the real morality of public (...) discussion,” a fact that should stir us to take more seriously the decline of civility in contemporary life. (shrink)

We analyze the “Logical fallacies and reasonable debates in invasion biology: a response to Guiaşu and Tindale” article by Frank et al., and also discuss this work in the context of recent intense debates in invasion biology, and reactions by leading invasion biologists to critics of aspects of their field. While we acknowledge the attempt by Frank et al., at least in the second half of their paper, to take into account more diverse points of view about non-native species and (...) their complex roles in ecosystems, we also find the accusations of misrepresenting invasion biology, for instance by “cherry-picking” and “constructing ‘straw people’”, directed at the Guiaşu and Tindale study to be unwarranted. Despite the sometimes harsh responses by leading invasion biologists to critics of their field, we believe that persistent and fundamental problems remain in invasion biology, and we discuss some of these problems in this article. Failing to recognize these problems, and simply dismissing or minimizing legitimate criticisms, will not advance the cause, or enhance the general appeal, of invasion biology and will prevent meaningful progress in understanding the multiple contributions non-native species can bring to various ecosystems worldwide. We recommend taking a more open-minded and pragmatic approach towards non-native species and the novel ecosystems they are an integral part of. (shrink)

Studies Plato's approach to argumentation, exploring his role as logician, rhetorician, and dialectician in a way that sees these three aspects working together.

The paper examines Walton‘s concept of fallacy as it develops throughthree stages of his work: from the early series of papers co-authored withJohn Woods; through a second phase of involvement with thepragma-dialectical perspective; and on to the final phase in which heoffers a distinct pragmatic theory that reaches beyond the perceived limitsof the pragma-dialectical account while still exhibiting a debt to thatperspective and the early investigations with Woods. It is observed how Walton‘s model of fallacy is established in distinction to (...) its competitors,and its various problems and successes are discussed. (shrink)

I argue that the Buddha did not discuss the free will and determinism problem because he only considered issues relating to overcoming suffering and his teaching about this did not raise the problem. As represented in the Nikāyas, the heart of his teaching was an empirically based account of the causes of suffering and how to modify these to end suffering. It was primarily a practical teaching about how to achieve this goal, more a craft knowledge than a philosophical theory (...) of causality. Similarly, the no-self teaching was more about living selflessly than about developing a theoretical analysis of agency. (shrink)

The human being is an imitative animal. This statement, or description, resonates across time and cultures. Its familiarity derives from its repetition. It has, in terms appropriate to this discussion, a memetic quality. What Aristotle says is that "imitation is natural to man from childhood, one of his advantages over the lower animals being this, that he is the most imitative creature in the world, and learns first by imitation". The proof for this, Aristotle goes on to explain, lies in (...) the pleasure derived from imitation. And if pleasurable, it is natural; we are naturally imitative creatures.Among our imitative practices is the social practice of argumentation with all its rhetorical... (shrink)

This reader introduces students of philosophy and politics to the contemporary critical literature on the classical social contract theorists: Thomas Hobbes (1599-1697), John Locke (1632-1704), and Jean-Jacques Rousseau (1712-1778). Twelve thoughtfully selected essays guide students through the texts, familiarizing them with key elements of the theory, while at the same time introducing them to current scholarly controversies. A bibliography of additional work is provided. The classical social contract theorists represent one of the two or three most important modern traditions in (...) political thought. Their ideas dominated political debates in Europe and North America in the 17th and 18th centuries, influencing political thinkers, statesmen, constitution makers, revolutionaries, and other political actors alike. Debates during the French Revolution and the early history of the American Republic were often conducted in the language of Hobbes, Locke, and Rousseau. Later political philosophy can only be understood against this backdrop. And the contemporary revival of contractarian moral and political thought, represented by John Rawls' _A Theory of Justice (1971) or David Gauthier’s _Morals by Agreement (1986), needs to be appreciated in the history of this tradition. (shrink)

The sovereignty of the people, it is widely said, is the foundation of modern democracy. The truth of this claim depends on the plausibility of attributing sovereignty to “the people” in the first place, and I shall express skepticism about this possibility. I shall suggest as well that the notion of popular sovereignty is complex, and that appeals to the notion may be best understood as expressing several different ideas and ideals. This essay distinguishes many of these and suggests that (...) greater clarity at least would be obtained by focusing directly on these notions and ideals and eschewing that of sovereignty. My claim, however, will not merely be that the notion is multifaceted and complex. I shall argue as well that the doctrine that the people are, or ought to be, sovereign is misleading in potentially dangerous ways, and is conducive to a misunderstanding of the nature of politics, governance, and social order. It would be well to do without the doctrine, but it may be equally important to understand its errors. Our understandings and justifications of democracy, certainly, should dispense with popular sovereignty. (shrink)

Can moral disagreements be rationally resolved? Can universal human rights be defended in face of moral disagreements? The problem of moral disagreement is one of the central problems in moral thinking. It also provides a stimulating stepping-stone to some of the perennial problems of philosophy, such as relativism, scepticism, and objectivity. _Moral Disagreements_ is the first anthology to bring together classic and contemporary readings on this key topic. Clearly divided into five parts; The Historical Debate; Voices from Anthropology; Challenges to (...) Moral Objectivity; Defenses of Moral Objectivity; and New Directions, the anthology presents readings from the following key thinkers: * Sextus, Empiricus, Chagnon, Wong, MacIntyre * Aquinas, Shweder, Brink, Rawls * Montaigne, Turner, Nussbaum, Narayan * Hume, Mackie, Gewirth * Nietzsche, Williams, Berlin. A distinctive feature of the anthology is that it brings philosophers into dialogue with well-known anthropologists. Also included is a comprehensive introduction by Christopher Gowans, introducing the problem of moral disagreement to those coming to the topic for the first time. (shrink)

ABSTRACT For Richard McKeon (1975), the relationships between Greek dialectics and dialogue and rhetoric involve the “fruitful interplay of controversy and agreement,” and he judges this interplay to be the contribution that Greek dialectic makes to Western history and thought. Thus, he promises to enrich ongoing challenges of diversity, involving his own ideas on pluralism. This article reflects on and furthers that thinking, connecting early Greek insights on the concepts here identified with the post-McKeon debate on deep disagreement in argumentation.

The relationship of Aristotle’s _Rhetoric_ with the new rhetorics of the 20th century remains an issue among contemporary theorists of argumentation. In the _New Rhetoric_, Chaim Perelman and Olbrechts-Tyteca seem to be discontent with the approaches some contemporary rhetoricians take to the purpose of rhetoric, advocating instead for what they term “adherence,” which awaits to be clarified or even reconceptualized in many ways. We will revisit this foundational term to the NRP from the perspectives of “persuasion,” “identification,” “judgment,” and “modification.” (...) These terms are taken to be most representative of the rhetorical theories in development, signifying the shift from a focus on the speaker’s intention to one on the audience’s reception. But we do not take these theories to be reducible to one term or another. By drawing upon Kenneth Burke’s concept of identification, we contend that wherever there is meaning, there is rhetoric, and wherever there is rhetoric, there is modification. Rhetoric modifies the changes of meaning in the audience’s cognitive environment. (shrink)

Buddhist practice is commonly understood as a path from suffering to enlightenment. However, in the Chan and Zen traditions, this understanding was disrupted by the ideas of sudden enlightenment and original enlightenment. I contend that in the work of Huineng and especially Dōgen, a different understanding of Buddhist practice emerges, a non-teleological approach that I call the exploration model of Buddhist practice. In this essay, I defend this interpretation and argue that the exploration model is worthy of our attention as (...) a distinctive understanding of Buddhist practice that has philosophical advantages over the path understanding. I begin by discussing developments in East Asia that led to challenges to the path model. I then present the interpretations of Huineng and Dōgen in turn. In the final section, I develop the exploration model and argue for its importance. (shrink)

On the Edge of Anarchy completes A. John Simmons's exploration and development of Lockean moral and political philosophy, a project begun in The Lockean Theory of Rights (Princeton, 1992). In this new book, Simmons discusses the Lockean view of the nature of, grounds for, and limits on political relations between persons. Locke's ideas on this topic are probably the most influential in the history of political thought, but their philosophical virtues and implications have remained largely unappreciated. Here Simmons remedies this (...) situation by treating Locke as a philosopher, rather than as a theologian or an activist writing rhetorical political tracts. Locke's works emerge not as episodes in the history of ideas but as bodies of arguments addressing the same questions as contemporary philosophy. This book pursues the issues Locke raises far beyond the boundaries of his own texts and theories. By criticizing, streamlining, and developing Locke's views, Simmons elaborates a powerful Lockean political philosophy with strongly anarchistic implications. On the Edge of Anarchy will interest not only Locke specialists and political philosophers, but also students and professionals in philosophy, government, and law - and all others who are interested in the foundational political principles embraced and celebrated by Anglo-American societies. (shrink)