John Paul IIs prescriptions for humanizing the world economy are not likely to have the impact of Leo XIIIs Rerum Novarum because the reception accorded reform proposals depends on opportunity and circumstances as well as the ethical soundness and the logic of the principles advanced. Because of historical circumstances, Thomas Mores critique of the emerging agricultural capitalism of his time was ignored while Catholic Social Teaching inspired by Kettelers work, endorsed and publicized by Leo, strongly impacted the industrializing world of (...) a century ago. Whereas More defended a church seen as an impediment to economic progress by leading-edge Protestant entrepreneurs, Catholic Social Teaching was propagated at a time when Catholicism was enmeshed in the spread of industrialization. In our current world economy, increasingly dominated by non-Catholic regions of the East and a resurgent liberalism in the West, John Pauls recommendations currently seem more likely to meet the fate of Mores critique than of Leos. Implications for stakeholder theory are also discussed. (shrink)

According to naïve realist (or primitivist) theories of colour, colours are sui generis mind-independent properties. The question that I consider in this paper is the relationship of naïve realism to what Mark Johnston calls Revelation, the thesis that the essential nature of colour is fully revealed in a standard visual experience. In the first part of the paper, I argue that if naïve realism is true, then Revelation is false. In the second part of the paper, I defend naïve realism (...) against a number of objections. (shrink)

Ultimately, the only good reason for restricting the freedom of responsible adults is to protect other people's freedom, to increase the overall enjoyment of freedom.

A generation ago, the field of business ethics largely abandoned analyzing the broader issue of social justice to focus upon more micro concerns. Donaldson applied the social contract tradition of Locke and Rawls to the ethics of management decision-making, and with Dunfee, has advanced this project ever since. Current events suggest that if the field is to remain relevant it needs to return to examining social and economic fairness, and Rawl's approach to social contracting suggests a way to start. First, (...) however, the field needs to discard the weaker and counterproductive aspects of its Lockean legacy: Locke's hostility to government activism and his indifference with regard to outcomes for the bulk of society. Donaldson's and Dunfee's social contracting approach is not suited to, nor was it designed to, analyze or resolve broad issues of social and economic justice. Their postulated network of communities upon which they rely is problematic in a number of ways, and while they take the legal and political status quo into account, their method does not deal with the historical reality that, as the economic and social environment changes, promoting greater justice requires new and sometimes coercive government interventions. Rawls's work, however, does acknowledge the historically demonstrable necessity of using the power of government to help to achieve desirable social outcomes. While he rejected Mill's methodology, Rawls was inspired by the earlier philosopher's concerns for social justice at a time of major economic change. The field would do well to follow the example of both men in this respect. (shrink)

R. C. Sleigh's Leibniz and Arnauld: A Commentary on Their Correspondence is a very good book: it is detailed, clearly written, well argued and attentive to the historical background. The more I read it, the more I enjoyed it and the more I learned. Not only does it offer a wide variety of interesting points for the reader to agree and disagree with, it has, also, the virtue of pretty well forcing the reader to think about the issues involved and (...) their connection with a variety of other philosophical problems. It breaks a good deal of new ground and, as is the way with new ground-breaking, it sometimes only scratches the surface: it points out both the need for further, more detailed investigations and the way in which such investigations might fruitfully proceed. By and large, however, it does a great deal more than scratch the surface: its depth of discussion is such that only a comparably sized book could hope to discuss in all their ramifications the problems raised by Sleigh. (shrink)

John Locke was considerably interested and actively involved in the promotion of Protestant Christianity among American Indians and African slaves, yet this fact goes largely unremarked in historical scholarship. The evidence of this interest and involvement deserves analysis—for it illuminates fascinating and understudied features of Locke's theory of toleration and his thinking on American Indians, African slaves, and English colonialism. These features include (1) the compatibility between toleration and Christian mission, (2) the interconnection between Christian mission and English geopolitics, (3) (...) the coexistence of ameliorative and exploitative strands within Locke's stance on African slavery, and (4) the spiritual imperialism of Locke's colonial vision. Analyzing evidence of Locke's interest and involvement in Christian mission, this article brings fully to light a dimension of Locke's career that has barely been noticed. In so doing, it also illustrates how the roots of toleration in the modern West were partly evangelical. (shrink)

The daughter of Ralph Cudworth, and friend of John Locke, Damaris Masham was also a philosopher in her own right. She published two, philosophical books, A Discourse Concerning the Love of God and Occasional Thoughts In Reference to a Virtuous and Christian Life. Her primary purpose was to refute John Norris' Malebranchian doctrine that we ought to love only God because only God can give us pleasure, and his criticism of Locke. In addition, she argues for greater educational opportunities for (...) women, and an end to the double standard in sexual morality. Recent feminist literature has suggested that women and men may take different ethical and epistemological stands based on differences between the 'female experience', and the 'male experience'. While leaving aside questions pertaining to the accuracy of these suggestions, this paper discusses some aspects of Masham's thought which might be considered representative of the 'female experience.'. (shrink)

RÉSUMÉ: L’auteur soutient que Locke, dans l’Essai, est un égoïste en éthique. Bien que la position de Locke à propos des modes mixtes implique que les vérités morales soient aussi démontrables que les mathématiques, elle apparaît incompatible avec les principes de base de la doctrine traditionnelle de la loi naturelle. Portant attention aux discussions menées par Locke au sujet des tendances psychologiques en rapport avec ses conceptions du bien, du bien moral et de l’obligation, on soutient ici que Locke s’est (...) fait le champion d’une forme d’égoïsme naturaliste qui fournit les bases de l’obligation morale et épistémique. L’article montre, en conclusion, comment l’égoïsme lockien fournit la base d’une théorie de la loi naturelle. (shrink)