WHAT MAKES A CONSULTANCY “PHILOSOPHICAL”? AND WHAT MAKES IT “GOOD”?

From an Aristotelian point of view, some of the epistemology of mathematics ought to be easy, in principle. If mathematics is about such properties of real things as symmetry and continuity, it should be possible to observe those properties in things, and so the epistemology of mathematics should be no more problematic than the epistemology of colour. An Aristotelian point of view should solve the epistemology problem at the same time as it solves the problem of the applicability of mathematics, by showing that mathematics deals directly with properties of real things.1 KeywordsMathematical KnowledgeHuman KnowledgeReal ThingPerceptual KnowledgeDiscrete ObjectThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

After a short sketch of Lowe’s account of his four basic categories, I discuss his theory of formal ontological relations and how Lowe wants to account for dispositional predications. I argue that on the ontic level Lowe is a pan-categoricalist, while he is a language dualist and an exemplification dualist with regard to the dispositional/categorical distinction. I argue that Lowe does not present an adequate account of disposition. From an Aristotelian point of view, Lowe conflates dispositional predication with hos epi to poly statements about what is normally or mostly the case.

In this paper I want to consider the value of friendship from an Aristotelian point of view. The issue is of current interest given recent challenges to impartialist ethics to take more seriously the commitments and attachments of a person.' In what follows I want to enter that debate in only a restricted way by strengthening the challenge articulated in Aristotle's systematic defense of friendship and the shared life. After some introductory remarks, I begin by considering Aristotle's notion that good living or happiness (eudaimonia)2 for an individual necessarily includes the happiness of others. Shared happiness entails the rational capacity for jointly promoting common ends as well as the capacity to identify with and coordinate separate ends. This extended notion of happiness presupposes the extension of self through friends, and next I

The article by Trichopoulos and colleagues (in this issue) raises some interesting problems concerning the complex relations between exposures, cancer aetiology and pathogenesis, and in particular the role of mutations...

Nothing is more common in moral debates than to invoke the names of great thinkers from the past. Business ethics is no exception. Yet insofar as business ethicists have tended to simply mine abstract formulas from the past, they have missed out on the potential intellectual gains in meticulously exploring the philosophic tradition. This paper seeks to rectify this shortcoming by advocating a close reading of the so-called “great books,” beginning the process by focusing on Aristotle. The Nichomachean Ethics and The Politics points to Aristotle’s emphasis on tying business morality to a universal conception of the good life. This conception defines personal happiness to chiefly consist in practicing the virtues, a life in which both desire and the pursuit of wealth is kept under check. According to Aristotle, virtue reaches its height with the exercise of the intellectual virtues of prudence and wisdom – the first manifest in the leadership of organizations, and the second in the philosophic search for truth. From an Aristotelian point of view, therefore, the greatest ethical imperative for business is to give individuals opportunities to thoughtfully participate in the management of company affairs and to contemplate the ultimate meaning of things.

Since its publication in 2011, A Monster Calls has attracted the attention of scholars in various ways. The novel is classified as a low fantasy or intrusion fantasy. Previous studies attempted psychoanalytical reading; other studies took stylistic investigation and the rest were thematic. This study analyzes the connection between fantasy and reality and how the supernatural intrudes into the real life of the child hero, Conor. It examines the four stories and how they trespass the main plot in a magical way to save Conor from his nightmares and sufferings. This study attempts to investigate the use of intrusion fantasy as a cathartic tool which is manipulated to help Conor to overcome his bereavement and prepare him to accept his mother’s terminal illness. The paper argues that the intrusion fantasy has a purgatory effect that transformed Conor’s personality from denier into a resilient one. The study also traces Conor’s cathartic journey to achieve internal peace and settlement. In the analysis, the researcher looks at the cathartic effect not from Aristotelian point of view, but from a psychological point of view. The analysis will also shed light on Conor’s psyche and how he becomes mentally purged and gains peace of mind.

This book develops a philosophical analysis of economic reality and economic science from an Aristotelian point of view. It is the result of many years of thinking and philosophical study about these

Higgayon, in the title to Moscato's sermon, refers to the sounds of music as judged for their ideas. From an Aristotelian point of view, sounds are matter, ideas are form. Moscato was concerned with form, as determined by cogitation. Spiritual afflatus induces prophecy, leading to the contemplation of music for its hidden content, partly divine, partly mystical. The question put to Modena was whether art music was permissible in the synagogue. To justify its use, he confronted the rulings on music in halakhah. The commentators assume the differentiation of music into two categories: sacred and secular. Their remarks relate to sacred music was prohibited. So was singing over wine at banquets to appropriate sacred texts. In reviewing the renewal of art music among Jews in the early modern era, Modena signals the opposition of the rabbis to its introduction into the prayer services.Keywords: early modern era; halakhah; Higgayon; Modena; Moscato's sermon; prayer services; sacred music; Spiritual afflatus

In an ideal world, where all men would be fully rationalist philosophers and scientific, absolute knowledge about reality obtainable, there would be no need for debate on the basis of reasonableness, and therefore, also from an Aristotelian point of view, no need for rhetoric. This is the — intended — bewildering conclusion of the following paradoxical argument by the Stoic philosopher Zeno, directed against the age-old rule that the two sides in a controversy should be heard before giving a verdict: “Against the person who said ‘don’t give your verdict until you have heard both sides,’ Zeno argues as follows: the second speaker is not to be heard whether the first speaker proved their case (for then the inquiry is at an end), or they did not prove it (for this is tantamount to their not having appeared when summoned, or to their having responded to the summons with mere prattle). But either they proved their case or they did not. Therefore the second speaker is not to be heard.” (Plutarch, On Stoic Self-Contradictions, 1034 e)1 KeywordsHabitual BehaviorScientific DemonstrationReasonable ArgumentAbsolute KnowledgeTechnical VocabularyThese keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

Plato’s criticism of Anaxagoras’s philosophy of mind is the milestone of Western Metaphysics. At least from Plato to Aquinas, the relationship of the mind to the Metaphysical Good can be regarded as a kind of hallmark of that milestone. According to Plato, Anaxagoras’s mistake lies in linking mind merely to physical goodness, as if it were a sort of management of natural things. In agreement with this, from Plato to Aquinas the concepts of reason and freedom have been deepened and enriched. The article specifically points out—from an Aristotelian point of view—that Anaxagoras’s original error is the confusion between mind (mens, noûs) and soul (anima, psyjé). The purpose of the article is programmatic rather than to deliver a thorough explanation of these issues.

Introducing Husserl's Phenomenology from an Aristotelian Point of View

Memories encompass the most diverse individual and collective experiences, safeguarding a large list of experiences, recorded by facts, moments, events, knowledge and even by the dreams experienced, so that our way of using these memories is directly linked to our relationship with the world, with our learning and with our particular perception. When dealing with memory, Plato uses the idea of a block of wax present in the soul of each individual, where certain images are imprinted, which are not the same for everyone. For Aristotle, it is not memory, but the work of memory that distinguishes us from other animals, what he calls revocation. From the Aristotelian point of view, only human beings have the possibility of making the revocation. St. Augustine deals with a space that he calls "palaces of memory", making the reference that the spirit is the very memory of the human being. St. Thomas Aquinas considered that the object of memory would be the past, so that memory would be particularly, for him, an internal sensitive power and also an intellectual power. In fact, it can be said that memory, which also creates our identity, is lived and experienced in a very peculiar way within each human subjectivity.

Seek the Good Life, Not Money: The Aristotelian Approach to Business Ethics

In a couple of previous articles I have tried to show why it is possible, interesting and philosophically crucial to tie together the perspectives on ethics and politics developed by Pierre Hadot, Stanley Cavell and Michel Foucault (Lorenzini, 2010a; 2010b). These three thinkers have indeed in common the effort to consider ethics as a non-teleological and non-deontological field (Cavell, 1990: 46), and they allow us to explore the link between ethical subjectivation and a politics of resistance — which is, in my opinion, one of the most urgent challenges for contemporary philosophy as well as one of the most important stakes of our global present. More specifically, in this chapter I will argue that Foucault’s, Hadot’s and Cavell’s perspectives on ethics and politics — or better, on ethics as politics — provide us with fundamental tools to conceive and practice philosophy as a ‘critical attitude’ (Foucault, 2007).1

The value of using a visual representation strategy, called node-linking mapping, was evaluated in individual and group drug abuse counseling settings. Methadone maintenance clients were randomly assigned to counselors trained to use mapping techniques (n = 57), and those who used standard counseling (n = 51). Clients in the mapping counseling group had more favorable perceptions of their own therapeutic engagement and progress as indicated by ratings of cognitive-behavioral and motivational attributes than did those in standard counseling. Overall, individual sessions were viewed by clients as being more valuable than group counseling, but the use of mapping increased the helpfulness attributed to group counseling to near the same level as individual counseling.