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1
Bulkeley, Peter. The Morgan Cup: A century of golf in Fenwick. Old Saybrook, Conn: Borough of Fenwick, 2000.
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Steinbeck, John. Cup of gold: A life of Sir Henry Morgan, buccaneer, with occasional reference to history. New York: Penguin Books, 2008.
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6
Dalmati, Margherita. Lettere agli amici fiorentini. Edited by Sara Moran. Florence: Firenze University Press, 2018. http://dx.doi.org/10.36253/978-88-6453-634-7.
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Il fortunato ritrovamento ad Atene degli epistolari di Luzi, Traverso e Macrí a Margherita Dalmati ha consentito di completare con quelle dei corrispondenti le lettere della poetessa e clavicembalista greca conservate negli archivi di Firenze ed Urbino. I 341 pezzi disponibili grazie alle ricerche di Sara Moran permettono di ricostruire i suoi contatti con i grandi protagonisti della Firenze letteraria del dopoguerra, mostrandone i legami anche con l’ambiente romano e milanese. Negli anni del «disgelo» la corrispondenza ci parla della militanza della Dalmati nella lotta per l’indipendenza di Cipro, dell’amicizia con Cristina Campo, delle traduzioni in neo-greco della poesia di Luzi. A scandire gli anni 60 e 70 è invece la sua promozione della poesia italiana in Grecia e di quella greca in Italia tramite la collaborazione a riviste e la traduzione per Einaudi, assieme a Nelo Risi, delle poesie di Kavafi s. Le lettere, tenere, divertenti, ironiche e affettuose, delle quattro voci coinvolte nel libro illuminano momenti importanti non solo della cultura del secondo Novecento ma della vita dei singoli protagonisti, mentre al centro e intorno a tutti si muove, con voce cantante e musicale, un’incantevole figura di donna di cui finora si conosceva poco più del nome.
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Pintaudi, Rosario, ed. Antinoupolis III. Florence: Firenze University Press, 2018. http://dx.doi.org/10.36253/978-88-6453-632-3.
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Ancora un volume, Antinoupolis III, che ha per oggetto un’area archeologica estremamente importante nell’Egitto greco-romano: la città fondata sulla riva sinistra del Nilo nel 130 d.C. da Adriano in onore di Antinoos. Nelle oltre 700 pagine dei due tomi che costituiscono questo volume si propongono, nel primo, studi dedicati a materiali archeologici quali ceramiche sigillate africane, anfore per vino di produzione locale (LRA 7), mortai litici, frammenti sporadici di pietre ornamentali, una coppa in vetro retro dipinta, tessuti della tipologia cosiddetta ‘copta’, analisi di antropologia forense sui resti ossei di una tal Teodosia, la cui cappella funebre era stata scoperta ed illustrata negli scavi condotti sul sito dell’Università di Firenze nella metà degli anni Trenta dello scorso secolo. Nel secondo tomo si presentano edizioni di nuovi papiri, pergamene, ostraca, che riportano testi costituiti da documenti della vita quotidiana o della cultura letteraria classica e cristiana. Le lingue interessate sono il greco, il copto e l’arabo. Novità di rilievo sono rappresentate da iscrizioni, per lo più funerarie, ancora in queste tre lingue. La documentazione è testimonianza della vita che, soprattutto in età tardo-antica, continuava in quel che restava di una grande metropoli romana in una delle province più importanti dell’impero, l’Egitto.
12
Steinbeck, John. Cup of Gold (Ulverscroft Large Print). Ulverscroft Large Print, 1988.
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14
Steinbeck, John. Cup of Gold: A Life of Sir Henry Morgan, Buccaneer, with Occasional Reference to History (Twentieth-Century Classics). Penguin Classics, 1995.
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15
Steinbeck, John. Cup of Gold: A Life of Sir Henry Morgan, Buccaneer, with Occasional Reference to History (Twentieth-Century Classics). Penguin Classics, 1995.
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16
Dumitrascu, Vadim. Etica si integritate academica. Provocari pentru organizatiile secolului XXI. Editura Universitara, 2021. http://dx.doi.org/10.5682/9786062812461.
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Obiectivul central al eticii se refera la formularea criteriilor pe baza carora este posibila incadrarea certa a actelor umane in una din cele trei categorii susmentionate. Cu alte cuvinte, etica se intereseaza in primul rand de modurile in care putem deosebi ceea ce este moral de ceea ce nu este sau, mai exact, cum putem face diferenta intre ceea ce este moralmente corect si ceea ce este incorect. Asadar, etica incearca sa formuleze raspunsuri la intrebari fundamentale, cum ar fi „Ce actiuni sunt bune in sine?”, „Cum arata un om virtuos?”, „Ce datorii morale avem?” etc. Domeniul eticii este mult mai extins ca cel al religiei sau legalitatii, multe dintre regulile morale nefiind prinse in preceptele religioase sau codurile juridice(...).
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Richardson, Henry. Constructive Ethical Pragmatism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190247744.003.0002.
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This chapter motivates the book’s exploration of the moral community’s moral authority by setting out the attractions of an approach to moral theory that presupposes the existence of such authority—namely, constructive ethical pragmatism (CEP). Setting aside the anodyne form of consequentialism popular among defenders of the possibility of consequentializing all moral theories, the text reconstructs, in the face of their skepticism the Rawlsian distinction between the right and the good. In that light, CEP can be distinguished from a more substantial consequentialism that defines right action in light of a fixed conception of the good and from deontological views, which define right action in terms of fixed principles of right. CEP views the right and the good as each being revisable in light of the other. It is argued to be better able to guide deliberation than its rivals, in part because of its flexibility in responding to contingent conflicts among incommensurable considerations.
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Richardson, Henry. Conclusion. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190247744.003.0012.
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This concluding chapter restates the book’s central arguments in a simple, linear order, highlighting its conclusions about the nature of the moral community, the proper analysis of dyadic rights and duties, and the possibility of moral authority. It explains how this argument clears away a threshold objection to constructive ethical pragmatism (CEP) and how the book’s accounts of practical intelligence, moral psychology, and objectivity further support this normative ethical view. It considers how the central argument might be extended by dropping the assumption that moral authority is limited to specifying objective moral norms and by relaxing the expository focus on cases of two intelligent individuals working things out together at the input stage. Against the former of these broadenings, it notes the value of the way that the account, as developed, enables us to reconcile morality’s possibly eternal objective core with the possibility of our contingently adding to its objective content.
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Pissarskoi, Eugen. The Controllability Precautionary Principle: Justification of a Climate Policy Goal Under Uncertainty. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198813248.003.0011.
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How can we reasonably justify a climate policy goal if we accept that only possible consequences from climate change are known? Precautionary principles seem to offer promising guidelines for reasoning in such epistemic situations. This chapter presents two versions of the precautionary principle (PP) and defends one of them as morally justifiable. However, it argues that current versions of the PP do not allow discrimination between relevant climate change policies. Therefore, the chapter develops a further version of the PP, the Controllability Precautionary Principle (CPP), and defends its moral plausibility. The CPP incorporates the following idea: in a situation when the possible outcomes of the available actions cannot be ranked with regard to their value, the choice between available options for action should rest on the comparison of how well decision makers can control the processes of the implementation of the available strategies.
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Richardson, Henry. Articulating the Moral Community. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190247744.001.0001.
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As this highly original work explains, morality is not fixed objectively, independently of all human judgment, nor is it something that we “invent.” Rather, working within zones of objective indeterminacy, the moral community—the community of all persons—has the authority to introduce new moral norms. These further specify the preexisting moral norms, making an objective difference to individuals’ moral rights and duties. The moral community, so-called, could not exercise authority unless it had some structure whereby it could act. Unlike political communities, which are centralized, noninclusive, and backed by coercion, the moral community is decentralized and inclusive. Its structure depends upon dyadic duties—ones that one individual owes to another. Such duties, the book argues, empower efforts by individuals to work out intelligently with one another how to respond to morally important concerns. The innovative moral input that these efforts can provide is initially authoritative only over the parties involved. Yet when such innovations gain sufficient uptake and have been reflectively accepted by the moral community, they become new moral norms. This account of the moral community’s moral authority is motivated by, and supports, a type of normative ethical theory, constructive ethical pragmatism (CEP), which rejects the consequentialist claim that rightness is to be defined as a function of goodness and the deontological claim that principles of right are fixed independently of the good. Rather, it holds instead that what we ought to do is fixed by our continuing efforts to specify the right and the good in light of each other.
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David, Deirdre. Haunted by the Thirties. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198729617.003.0003.
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At the beginning of World War 2, Pamela, Neil, and her mother Amy moved to Laleham, a village on the Thames. Shortly thereafter, Neil joined the Army and was posted to India; and on New Year’s Day 1941 Pamela gave birth to her son Andrew Morven. While coping with rationing, the sound of bombers overhead, and the red sky of London in the Blitz, she continued to write. Her novel Winter Quarters deals with the temporary settlement of an artillery battalion in a quiet English village and is notable for her deft handling of male characters. In 1941 she reviewed enthusiastically the first of C.P. Snow’s Strangers and Brothers novels and they began exchanging letters and to meet for lunch in London. In May 1944 Pamela gave birth to her daughter Lindsay Jean.
22
Plantinga, Carl. The Rhetoric of Screen Stories. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190867133.003.0003.
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This chapter argues that screen stories are often didactic; either explicitly or implicitly, they make a sociomoral or political case. They cue spectators to judge, believe, and feel in certain ways toward characters, situations, and other entities, both fictional and actual. They also promote certain moral sensitivities, actions, responses, and beliefs. Stories are like trolley problems more fully narrativized. Screen stories offer evidence and affective incentives to make judgments, and to have sensitivities, beliefs, and responses, cued by the narration. Chief among these incentives are various sorts of affective pleasures that reward spectators for their cooperation and the fact that public narratives may draw on the forces of social attunement. The chapter ends with a discussion of the qualities of stories that make them persuasive, according to contemporary social science.
23
Hicks, Michael. From within the Shadow. University of Illinois Press, 2017. http://dx.doi.org/10.5406/illinois/9780252039089.003.0005.
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This chapter discusses the activities of the Mormon Tabernacle Choir under Spencer Cornwall's conductorship. Cornwall began his tenure by refashioning the Choir's sound. He summoned each Choir member to his office at the McCune School of Music for them to reaudition. By the end of the auditions, Cornwall had cut the membership rolls by 187 from the levels at Anthony Lund's death. Cornwall brought not only new standards but a new set of ideals, attitudes, and rehearsal techniques. In the Choir's tone and delivery, Cornwall seemed to care most about dynamics, straight tone, and enunciation. As for the pacing and mood of rehearsals, Cornwall's public-school career guided his style. This chapter first considers the Choir's conflict with the Utah Symphony and University of Utah choirs before describing its radio and television broadcasts, repertoire, recordings, concerts, and international tours with Cornwall at the helm.
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Franklin, Christopher Evan. Abilities, Opportunities, and Determinism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190682781.003.0004.
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This chapter further elaborates the contention that an agent’s free will consists in her possessing abilities and opportunities, specifically the opportunity to exercise her abilities of reflective self-control in more than one way. It is argued that an agent’s abilities nomologically supervene on her intrinsic properties and that her opportunities nomologically supervene on her intrinsic-cum-extrinsic properties. With these analyses in hand, the No Opportunity Argument is given to show that free will and moral accountability are incompatible with determinism because the opportunity to do otherwise is incompatible with determinism. The chapter closes by considering and rejecting two compatibilist counterproposals. The first is the new dispositionalism, which maintains that free will solely consists in an agent’s abilities. The second is Kadri Vihvelin’s account of free will. It is argued that both accounts are implausible as they, unwittingly, imply that addicts and phobics possess free will.
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Kristjánsson, Kristján. Jealousy. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198809678.003.0006.
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Chapter 6 proceeds via a critical review of recent writings about jealousy in philosophy and psychology. Although Aristotle himself did not explore this emotion, it is easily amenable to an Aristotle-style analysis. It turns out, however, that although Aristotelian conceptual and moral arguments about the necessary conceptual features of jealousy qua specific emotion, and the intrinsic value or disvalue of a stable trait of jealousy for eudaimonia, do carry philosophical mileage, they may fail to cut ice with psychologists who tend to focus on jealousy as a broad dimension of temperament. The chapter reveals a disconcerting lack of cross-disciplinary work on jealousy: the sort of work that has moved the discourse on various other emotions forward in recent years. It explains how the best way to ameliorate this lacuna is, precisely, through an Aristotelian analysis, where jealousy is (perhaps counter-intuitively) accorded a place as a potentially virtuous emotion.
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Schellenberg, Ryan S. Abject Joy. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190065515.001.0001.
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No extant text gives so vivid a glimpse into the experience of an ancient prisoner as Paul’s letter to the Philippians. As a letter from prison, however, it is not what one would expect. For although it is true that Paul, like some other ancient prisoners, speaks in Philippians of his yearning for death, what he expresses most conspicuously is contentment and even joy. Setting aside pious banalities that contrast true joy with happiness, and leaving behind too heroic depictions that take their cue from Acts, Abject Joy offers a reading of Paul’s letter as both a means and an artifact of his provisional attempt to make do. By outlining the uses of punitive custody in the administration of Rome’s eastern provinces and describing prison’s complex place in the social and moral imagination of the Roman world, this book provides a richly drawn account of Paul’s non-elite social context, where bodies and their affects were shaped by acute contingency and habitual susceptibility to violent subjugation. Informed by recent work in the history of emotions, and with comparison to modern prison writing and ethnography provoking new questions and insights, Abject Joy describes Paul’s letter as an affective technology, wielded at once on Paul himself and on his addressees, that works to strengthen his grasp on the very joy he names.
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Johnson, Jake. Mormons, Musical Theater, and Belonging in America. University of Illinois Press, 2019. http://dx.doi.org/10.5622/illinois/9780252042515.001.0001.
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American musical theater is often dismissed as frivolous or kitschy entertainment. But what if musicals actually mattered a great deal? What if perhaps the most innocuous musical genre in America actually defined the practices of Mormonism--America’s fastest-growing religion? Mormons, Musical Theater, and Belonging in America is an interdisciplinary study of voice, popular music, and American religion that analyzes the unexpected yet dynamic relationship between two of America’s most iconic institutions, Mormonism and American musical theater. This book argues that Mormonism and early American musical theater were cut from the same ideological cloth--formed in the early nineteenth century out of Jacksonian principles of self-fashioning, white supremacy, and broader understandings of the democratic principles of vicariousness. Throughout the twentieth and twenty-first centuries, Mormons gravitated toward musicals as a common ideological platform, using musicals not only to practice a theology of voice but also to transition from outlier polygamist sect to become by the mid-twentieth century emblems of white, middle-class respectability in America. In an effort to become gods themselves, Mormons use the musical stage to practice transforming into someone they are not, modeling closely the theatrical qualities of Jesus and other spiritual leaders in Mormon mythology. Thus, learning to vicariously voice another person on the musical stage actually draws the faithful closer to godliness. Looking outward from the shared ideological roots of Mormonism and musical theater, this book offers a compelling study of how the ways Americans sound determine the paths of their belonging.
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Morrell, Kit. Pompey, Cato, and the Governance of the Roman Empire. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198755142.001.0001.
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This book examines attempts to improve provincial governance from 70–50, particularly the contributions of Gnaeus Pompeius Magnus and the younger Marcus Porcius Cato. It contends that Romans of the late republic were more concerned about the problems of their empire than is generally recognized, and were taking steps to address them. These efforts ranged well beyond the sanctions of the extortion law to encompass show trials, exemplary governance, and ideas drawn from moral philosophy, culminating in 52–50 in a reform programme which combined what Cicero called ‘Cato’s policy’ of ethical governance with Pompey’s lex de provinciis, a law which transformed the very nature of provincial command. The book also demonstrates that Pompey and Cato, two figures usually seen as combatants, were capable of collaborating in the cause of reform. The opening chapters examine Pompey’s engagement with problems of imperial governance in his first consulship and in his eastern campaigns, and Cato’s Stoic view of empire. Next, attention turns to the extortion law passed by Julius Caesar in 59 and subsequent attempts by Pompey and Cato to extend its penalties to equestrian officials. The final chapters detail the aims, context, legislative framework, and implementation of the reform programme pursued by Pompey, Cato, and others in 52–50, from the catalyzing effect of Marcus Crassus’ defeat in Parthia to Cato and Cicero’s efforts to promote a new ethos of provincial governance. This programme was cut short by civil war, but provided an important model for Augustus’ reforms.
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McCauley, Robert N., and George Graham. Hearing Voices and Other Matters of the Mind. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190091149.001.0001.
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This book endorses an ecumenical naturalism toward all cognition, which will illuminate the long-recognized and striking similarities between features of mental disorders and features of religions. The authors emphasize underlying cognitive continuities between familiar features of religiosity, of mental disorders, and of everyday thinking and action. They contend that much religious thought and behavior can be explained in terms of the cultural activation of maturationally natural cognitive systems, which address fundamental problems of human survival, encompassing such capacities as hazard precautions, agency detection, language processing, and theory of mind. The associated skills are not taught and appear independent of general intelligence. Religions’ representations cue such systems’ operations. The authors hypothesize that in doing so they sometimes elicit responses that mimic features of cognition and conduct associated with mental disorders. Both in schizophrenia and in religions some people hear alien voices. The inability of depressed participants to communicate with or sense their religions’ powerful, caring gods can exacerbate their depression. Often religions can domesticate the concerns and compulsions of people with OCD. Religions’ rituals and pronouncements about moral thought-action fusion can temporarily evoke similar obsessions and compulsions in the general population. A chapter is devoted to each of these and to the exception that proves the rule. The authors argue that if autistic spectrum disorder involves theory-of mind-deficits, then people with ASD will lack intuitive insight and find inferences with many religious representations challenging. Ecumenical naturalism’s approach to mental abnormalities and religiosity promises both explanatory and therapeutic understanding.
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Hopke, Jill E., and Luis E. Hestres. Communicating about Fossil Fuel Divestment. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190228620.013.566.
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Divestment is a socially responsible investing tactic to remove assets from a sector or industry based on moral objections to its business practices. It has historical roots in the anti-apartheid movement in South Africa. The early-21st-century fossil fuel divestment movement began with climate activist and 350.org co-founder Bill McKibben’s Rolling Stone article, “Global Warming’s Terrifying New Math.” McKibben’s argument centers on three numbers. The first is 2°C, the international target for limiting global warming that was agreed upon at the United Nations Framework Convention on Climate Change 2009 Copenhagen conference of parties (COP). The second is 565 Gigatons, the estimated upper limit of carbon dioxide that the world population can put into the atmosphere and reasonably expect to stay below 2°C. The third number is 2,795 Gigatons, which is the amount of proven fossil fuel reserves. That the amount of proven reserves is five times that which is allowable within the 2°C limit forms the basis for calls to divest.The aggregation of individual divestment campaigns constitutes a movement with shared goals. Divestment can also function as “tactic” to indirectly apply pressure to targets of a movement, such as in the case of the movement to stop the Dakota Access Pipeline in the United States. Since 2012, the fossil fuel divestment movement has been gaining traction, first in the United States and United Kingdom, with student-led organizing focused on pressuring universities to divest endowment assets on moral grounds.In partnership with 350.org, The Guardian launched its Keep it in the Ground campaign in March 2015 at the behest of outgoing editor-in-chief Alan Rusbridger. Within its first year, the digital campaign garnered support from more than a quarter-million online petitioners and won a “campaign of the year” award in the Press Gazette’s British Journalism Awards. Since the launch of The Guardian’s campaign, “keep it in the ground” has become a dominant frame used by fossil fuel divestment activists.Divestment campaigns seek to stigmatize the fossil fuel industry. The rationale for divestment rests on the idea that fossil fuel companies are financially valued based on their resource reserves and will not be able to extract these reserves with a 2°C or lower climate target. Thus, their valuation will be reduced and the financial holdings become “stranded assets.” Critics of divestment have cited the costs and risks to institutional endowments that divestment would entail, arguing that to divest would go against their fiduciary responsibility. Critics have also argued that divesting from fossil fuel assets would have little or no impact on the industry. Some higher education institutions, including Princeton and Harvard, have objected to divestment as a politicization of their endowments. Divestment advocates have responded to this concern by pointing out that not divesting is not a politically neutral act—it is, in fact, choosing the side of fossil fuel corporations.