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Jaspers’ views on communication and his approach to the question of listening, both underwent an evolution in which World War II and the first years thereafter played a crucial role. In this process, Jaspers journeyed from listening to the great minds of the past, through an inward dialogue with them, to one-sided lecturing while his audience was engaged in a straight-line listening, to an intimate dialogue with those he considered like-minded, to a multi-faceted dialogue, and finally to listening to his contemporaries and learning how to practice transactional listening-in-conversation in the process of a multi-layered communication he called a loving struggle. This evolution, paralleled by the transition of Japers’ philosophy from local-centered to world-centered makes his thinking attractive and useful today.

The main problem discussed in this chapter is the question of compatibility between knowledge management in the knowledge economy and democracy in the ICT-driven global society. The assumption is made that democracy is the dominant form of organizing the global society on a variety of levels; and that it is regarded as desirable and morally superior in comparison with other such forms. © 2011, IGI Global.

Purpose – The paper aims to examine the nature of computer ethics as a field of study in light of 20 years of Ethicomp, arguing that computer ethics beyond mere compliance will have to be pluralistic and sensitive to the starting places of various audiences. Design/methodology/approach – The essay offers a philosophical rather than empirical analysis, but the ideal of open inquiry is observed to be manifest in the practice of Ethicomp. Findings – If computer ethics is to constitute a real engagement with industry and society that cultivates a genuine sensitivity to ethical concerns in the creation, development and implementation of technologies, a genuine sensitivity that stands in marked contrast to ethics as “mere compliance”, then computer ethics will have to persist in issuing an open invitation to inquiry. Originality/value – The celebration of 20 years of Ethicomp is an occasion to reflect on who we are and what we mean to be doing. Inclusive of previous accounts (e.g. Moor and Gotterbarn), while going beyond them, an inquiry-based conception of computer ethics makes room for all the various dimensions of computer ethics. ©Emerald Group Publishing Limited

Given the context of the Physics just explored, it will not be a surprise if time (chrόnos) in Aristotle’s analytic of time turns out to be not a being qua itself but an attribute of motion, an interval.

The key to taking in Aristotle’s treatise on time is to approach it with the understanding that Aristotle was not a philosopher concerned with time —in questions about time or in delimiting the being of time.

I defend social media's potential to support Aristotelian virtue friendship against a variety of objections. I begin with Aristotle's claim that the foundation of the best friendships is a shared life. Friends share the distinctively human and valuable components of their lives, especially reasoning together by sharing conversation and thoughts, and communal engagement in valued activities. Although some have charged that shared living is not possible between friends who interact through digital social media, I argue that social media preserves the relevantly human and valuable portions of life, especially reasoning, play, and exchange of ideas. I then consider several criticisms of social media's potential to host friendships, and refute or weaken the force of these objections, using this conception of a distinctively human shared life. I conclude that we should use the shared life to evaluate features of social media and norms for users' conduct.

In The Philosophy of Information, Luciano Floridi presents an ontological theory of Being qua Being, which he calls "Informational Structural Realism", a theory which applies, he says, to every possible world. He identifies primordial information ("dedomena") as the foundation of any structure in any possible world. The present essay examines Floridi's defense of that theory, as well as his refutation of "Digital Ontology" (which some people might confuse with his own). Then, using Floridi's ontology as a starting point, the present essay adds quantum features to dedomena, yielding an ontological theory for our own universe, Quantum Informational Structural Realism, which provides a metaphysical interpretation of key quantum phenomena, and diminishes the "weirdness" or "spookiness" of quantum mechanics. © 2013 The Author(s).

Zhuangzi suggests that death is a transformation that we commonly and mistakenly think means the end of someone but really just marks a new phase of existence. This metaphysical thesis is presented at several points in the text as an explanation of distinctively Daoist responses to death and loss. Some (such as Wong 2006) take a Daoist response to death, as presented by Zhuangzi, to indicate dual perspectives on friendship and death. But I argue that the metaphysical view sketched above is consistent with a unified perspective, allowing the Daoist to enjoy deep friendships without risking some potential for grief typically associated with strong attachment. However, it leaves the Daoist best suited to friendships with those who endorse the same metaphysics. Furthermore, while the grief associated with the death of a friend is somewhat mitigated, the Daoist has reason to mourn even given this thesis. © 2014 The University of Memphis.

This is a translation of the second chapter of F.W.J. Schelling's Abhandlungen zur Erlaüterung des Idealismus der Wissenschaftslehre (1796-1797). It is preceded by a brief introduction in which I situate the chapter within Schelling's oeuvre and suggest that it is not only an early articulation of Schellingian Naturphilosophie, but also prescient, anticipating Schelling's later positive philosophy. © W. S. Maney & Son Ltd 2014.

Business ethics education is experiencing a renaissance as recurring corporate scandals and malpractice over the last decade have ensured that most universities now see the subject as an important and necessary component of any business degree course. As well as integrating professional ethics into their curriculum, Business Schools are also developing standalone ethics courses, showing that they take seriously their responsibility to help prepare the next generation of managers to improve business' track record of transparency, accountability and sustainable development. However what are the learning approaches that will help to bring about real improvements in business ethics learning at university? This paper argues that a holistic approach to ethics teaching is needed, in which students are encouraged to develop ethical knowledge and skills within their personal value systems. In this way ethics does not become something apart but integrated into one's terms of reference. The paper discusses a particular pedagogic approach designed to develop a student's 'critical consciousness' using a student-led learning method in which students actively engage with important concepts and discuss the issues amongst themselves within an environment where they can speak freely. Qualitative interviews with a selection of undergraduates on the compulsory first year professional ethics module provide insight into the impact of the method on attitudes and behaviours. © 2013 Elsevier Ltd.

This brief article describes the circumstances that led to the creation of the journal Metaphilosophy in autumn 1968. A year after I had left graduate school, an unfortunate accident left me flat on my back for several weeks with nothing to do while recuperating from eye surgery. Bored, I decided to do something constructive, so I created a scholarly journal devoted to articles about the nature of philosophy, or how the different schools or branches of philosophy relate to each other, or how philosophy relates to other disciplines. I made up the word "metaphilosophy" to describe such content, and I decided to call the journal by that name. With help from my wife, from my best friend, and from my undergraduate philosophy mentor, the journal Metaphilosophy was launched. © 2011 Metaphilosophy LLC and Blackwell Publishing Ltd.

Individuals who become ill as a result of personal lifestyle choices often shift the monetary costs of their healthcare needs to the taxpaying public or to fellow members of a private insurance pool. Some argue that policies permitting such cost shifting are unfair. Arguments for this view may seem to draw support from luck egalitarian accounts of distributive justice. This essay argues that the luck egalitarian framework provides no such support. To allocate healthcare costs on the basis of personal responsibility would arbitrarily and publicly burden socially detectable risk-takers while undetectable risk-takers continue to get a free ride. That problem is unavoidable even on the assumption that distributive institutions outside the healthcare sector are fully just. In actual, farfrom-just societies, imposing personal liability for the costs of voluntary risk taking would be wrong for an additional reason. Doing so would tend to magnify existing distributive injustices. These conclusions draw attention to two common 'moral fallacies of the second best' that can arise when applying ideal normative theory to matters of institutional design and in real-world policy contexts. © 2011 Springer Science+Business Media B.V.

Abstract: In the past, major scientific and technological revolutions, like the Copernican Revolution and the Industrial Revolution, have had profound effects, not only upon society in general, but also upon Philosophy. Today's Information Revolution is no exception. Already it has had significant impacts upon our understanding of human nature, the nature of society, even the nature of the universe. Given these developments, this essay considers some of the philosophical contributions of two “philosophers of the Information Age”—Norbert Wiener and Luciano Floridi—with regard to the nature of the universe, human nature, the nature of society, and the nature of “artificial agents” such as robots, softbots, and cyborgs.