Herodotus has often been considered the Father of Ethnography no less than the Father of History. It comes as a paradox, then, that he has been taxed with confusion in his use of two terms that recur over and over in his discussion of peoples, ἕθνος and γνος. Here is the formulation of Raymond Weil:Hérodote definit mal l‘ethnos’. C'est pour lui tantôot une subdivision du ‘génos’, tantôt au contraire un ensemble de ‘géné’. Ainsi 1' ‘ethnos’ des Médes, comme celui des (...) Scythes, groupe plusieurs γνεα. Mais cet ‘ethnos’ scythe porte aussi le nom de ‘génos’, et comprend des ἕθνεα. Les Athéniens sont un ‘ethnos’ hellénique qui fait partie du ‘génos’ ionien, les Lacédémoniens un ‘ethnos’ pélasgique à rattacher au ‘génos’ dorien. (shrink)

Promotion of prescription drugs may appear to be severely limited in some jurisdictions due to restrictions on direct-to-consumer advertising. However, in most jurisdictions, strategies exist to raise consumer awareness about prescription drugs, notably through the deployment of direct-to-consumer information campaigns that encourage patients to seek help for particular medical conditions. In Canada, DTCI is presented by industry and regulated by Health Canada as being purely informational activities, but their design and integration in broader promotional campaigns raise very similar ethical concerns (...) as those associated with DTCA. Specifically, DTCI can be an effective means of familiarizing the public with the scope and benefits of a particular prescription drug and so, like DTCA, can promote increased patient-consumer demand and thus a problematic rise in the prescribing and use of medications that may be neither the most appropriate nor the most cost-effective. Yet, with DTCI the industry is playing within the existing rules and regulations set by health regulators. To respond appropriately to this regulatory incoherence, we argue that DTCI should be regulated as a type of direct-to-consumer indirect advertising. Even if the case and specific regulations presented here are Canadian, the implications extend to every country that has a partial or total prohibition on DTCA. (shrink)

Two or more independent species lineages can fuse through an evolutionary transition to form a single lineage, such as in the case of eukaryotic cells, lichens, and coral. The fusion of two or more independent lineages requires intermediary steps of increasing selective interdependence between these lineages. We argue a precursory selective regime of such a transition can be Multilevel Selection 1 (MLS1). We propose that intraspecies MLS1 can be extended to ecological multispecies arrangements. We develop a trait group selection (MLS1) (...) model applicable to multispecies mutualistic interactions. We then explore conditions under which such a model could apply to mutualistic relationships between pollinators and plants. We propose that MLS1 could drive transitions towards higher interdependency between mutualists and stabilise obligate mutualisms in the face of invasion by cheater variants. This represents a radical extension of multilevel selection theory, applying it to the evolution of multispecies populations, and indicating new avenues for researching ecological community evolution. (shrink)

In his paper, Jakob Hohwy outlines a theory of the brain as an organ for prediction-error minimization, which he claims has the potential to profoundly alter our understanding of mind and cognition. One manner in which our understanding of the mind is altered, according to PEM, stems from the neurocentric conception of the mind that falls out of the framework, which portrays the mind as “inferentially-secluded” from its environment. This in turn leads Hohwy to reject certain theses of embodied cognition. (...) Focusing on this aspect of Hohwy’s argument, we first outline the key components of the PEM framework such as the “evidentiary boundary,” before looking at why this leads Hohwy to reject certain theses of embodied cognition. We will argue that although Hohwy may be correct to reject specific theses of embodied cognition, others are in fact implied by the PEM framework and may contribute to its development. We present the metaphor of the “body as a laboratory” in order to highlight wha... (shrink)

Nishida Kitaro, originator of the Kyoto School and 'father of Japanese Philosophy' is usually viewed as an essentially apolitical thinker who underwent a 'turn' in the mid-1930s, becoming an ideologue of Japanese imperialism. Political Philosophy in Japan challenges the view that a neat distinction can be drawn between Nishida's apolitical 'pre-turn' writings and the apparently ideological tracts he produced during the war years. In the context of Japanese intellectual traditions, this book suggests that Nishida was a political thinker form the (...) very beginning of his career, and consequently, his later political works cannot be dismissed as peripheral to his philosophical project. Counter-intuitively however, Christopher Goto-Jones argues that a consistently political reading of his philosophy reveals a dissenting standpoint even during the height of the Pacific War. This book argues that the prevailing postwar tendency to dismiss interwar and wartime Japanese culture as fascist or ultra nationalist en total neglects a lively political discourse, which contained some serous and profound political insight and even dissent. By suggesting that Nishida tetsugaku was a voice of dissent during Japan's Great East Asia War, Goto-Jones presents a case for the rehabilitation of Nishida as a political thinker, and as an example of a Japanese resistance, able to make a valuable contribution to contemporary debates about international political, globalization , and inter-cultural relations. Offering a unique and potentially controversial view of the subject of Nishida and the Kyoto School, The Political Philosophy of Japan will be of huge interest to anyone studying Japanese History, Political Philosophy and comparative philosophy alike. (shrink)

The essays in this book take a new approach to the subject, engaging substantially with the philosophical texts of members of the Kyoto School, and ...

Dans notre société de plus en plus digitalisée, avons-nous vraiment le choix d’adopter ou non les technologies? Comment cette digitalisation impacte-t-elle les personnes âgées en particulier et son écosystème? Quels sont les enjeux éthiques soulevés par cette digitalisation? Ce texte vise à amener des éléments de réflexions en lien avec ces enjeux selon le point de vue de divers experts des domaines de la technologie, du vieillissement et de la bioéthique. Ces experts se sont rencontrés lors d’un symposium ayant eu (...) lieu à Angers, France, en octobre 2019. Le texte est un compte-rendu des échanges et points de vue de ces experts, ainsi que des discussions ouvertes qu’ils ont eues avec l’assistance, portant sur les principaux enjeux soulevés par cette digitalisation selon la perspective des personnes âgées, des proches-aidants, des soignants, de la société et de la recherche. (shrink)

L’érosion actuelle de la confiance du public envers les campagnes de vaccination et les décisions de politiques publiques qui y sont associées, aggravée par des scandales comme ceux relatifs à la pandémie H1N1 et l’utilisation du Tamiflu™, risque de diminuer de façon significative l’efficacité de ces interventions importantes pour la santé publique. Un manque de confiance de la population envers les acteurs de santé publique peut conduire à une méfiance accrue face aux interventions, pouvant ainsi compromettre l’atteinte des objectifs recherchés (...) par une intervention spécifique et, conséquemment, avoir un impact important sur les bénéfices attendus pour la population visée par cette intervention. Dans la production des avis d’experts, les membres des comités consultatifs d’experts en immunisation (CCEI) peuvent avoir une influence importante sur la prise de décision publique, notamment, sur la sélection par les décideurs de santé publique de vaccins en particulier et la façon dont les campagnes de vaccination seront déployées. En contrepartie de cette influence sur les décisions publiques, une indépendance et une transparence sont attendues de leur part puisque des mécanismes de divulgation et de gestion de conflits d’intérêts (CI) imparfaits peuvent affecter négativement la confiance du public à l’égard de telles décisions. Il apparaît donc important de s’assurer que des mécanismes de gestion des CI, transparents et robustes, existent pour ces comités. Dans cette étude, les avis ou rapports d’évaluation de la pertinence de la vaccination préparés par un CCEI au Québec ont été examinés pour quatre types de maladies évitables par la vaccination (infections invasives à méningocoques et à pneumocoques, coqueluche et virus du papillome humain). Le but était de : 1) identifier les CI divulgués par les membres du CCEI dans leurs rapports comparativement à ceux déclarés dans leurs publications scientifiques pour ces mêmes infections ; 2) analyser la nature des CI (réel, potentiel, apparent, personnel, financier, institutionnel, etc.) et l’impact potentiel (risque) sur la prise de décision impartiale et sur la confiance du public ; et 3) évaluer les mécanismes de gestion de CI actuellement utilisés par ce CCEI. Les résultats de cette étude montrent que très peu de rapports du CCEI contiennent une section sur les CI par rapport à la pléthore divulguée dans les publications scientifiques publiées par les membres du CCEI. De plus, les CI divulgués dans les rapports fréquemment ne correspondent pas à ceux décrits dans les publications scientifiques. Il serait donc important d’introduire des mesures visant à accroître la transparence des experts en immunisation et d’améliorer les mécanismes de divulgation et de gestion des CI afin de veiller à ce que la confiance du public envers les décideurs en santé publique soit maintenue et améliorée. (shrink)

Spillover occurs when one environmentally sustainable behaviour leads to another, often initiated by a behaviour change intervention. A number of studies have investigated positive and negative spillover effects, but empirical evidence is mixed, showing evidence for both positive and negative spillover effects, and lack of spillover altogether. Environmental identity has been identified as an influential factor for spillover effects. Building on identity process theory the current framework proposes that positive, negative, and a lack of spillover are determined by perceived threat (...) of initial behaviour and identity process mechanisms evaluating the behaviour. It is proposed, that an environmental behaviour change intervention may threaten one’s existing identities, leading to either (a) integration, (b) compartmentalisation, or (c) conflict between one’s environmental identity and non-environmental identities. Initial evidence for the proposed framework is based on a field intervention which included a meat reduction programme in a canteen of a medium size private sector company. Semi-structured interviews and an explorative visualisation method that aimed at assessing identity change were implemented with thirteen employees (i.e. intervention participants) before and after the intervention. The qualitative data was analysed by using thematic analysis via NVivo12. Results of the visualisation task and interview method provided initial evidence of direct and indirect positive contextual spillover effects, with comparatively less evidence a lack of spillover and a relative absence of reported negative spillover. This paper provides a novel theoretical approach, centred on identity process theory to enhance understanding of positive spillover, negative spillover, and the lack of spillover. (shrink)

Psalm 73 is a challenging Psalm in which the Psalmist draws on rich imagery to juxtapose doctrine and experience and to juxtapose the goodness of God with divine retribution. Drawing on data provided by 15 theological educators within the Anglican Diocese of Cyprus and the Gulf, this study tests the thesis that the imagery of Psalm 73 will be perceived differently by sensing types and by intuitive types and that the issue ‘Is God really good to the upright?’ will be (...) judged differently by feeling types and by thinking types. The findings from this study are consistent with the broader hermeneutical theory that the psychological type profile of the reader, in terms of perceiving preference and judging preference, plays a formative part in shaping the interpretation of biblical material.Contribution: Situated within the reader-perspective approach to biblical hermeneutics, the SIFT method is concerned with identifying the influence of the psychological type of the reader in shaping the interpretation of text. The present study demonstrates that this theory holds true for the way in which theological educators read Psalm 73. (shrink)

In recent years, the explanatory term “scaffold” has been gaining prominence in evolutionary biology. This notion has a long history in other areas, in particular, developmental psychology. In this paper, we connect these two traditions and identify a specific type of explanatory strategy shared between them, namely scaffolding explanations. We offer a new definition of “scaffold” anchored in the explanatory practices of evolutionary biologists and developmental psychologists that has yet to be clearly articulated. We conclude by offering a systematic overview (...) of the various dimensions of scaffolding explanations that further suggests both their usefulness and range of application. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Going to our Happy Place: Idealism, Realism, and Nishida's Eutopia: A Response to Christian UhlChristopher S. Goto-JonesWords can be tricky things; their significance is often found in unexpected places. The word 'utopia,' for example, is usually considered to have originated in the early sixteenth century in Louvain when Thomas More fused two Greek words (ou, 'not,' and topos, 'place'). The result was a new, Greek-sounding compound, utopia, translatable as (...) 'Noplace.' Apparently, it was a small, newly discovered island where people did things differently from Europeans. By a happy coincidence, utopia was almost homophonous with another Greek compound, eutopia, which might be translated as 'Happyplace.' The word has come to be used to describe models of nonexistent societies that are imagined to be better than the ones in which we live.In his stimulating, thorough, and carefully crafted review of my recent book, Political Philosophy in Japan: Nishida, the Kyoto School, and Co-Prosperity, Christian [End Page 482] Uhl makes a great deal of my claim that Nishida's political project was utopian. He also takes issue with my characterization of Nishida as a political idealist. In the interests of clarification and in the spirit of engaged debate, I think that it is important to consider what these important (and often complicated) terms mean. In particular, the idea that 'idealist' and 'utopian' are coterminous should not be allowed to stand unchallenged. In a related way, it may be helpful to clarify what is meant by 'realist' in political thought, since Uhl claims that, far from being an idealist, Nishida was actually a realist "in a very fundamental sense of the word."Uhl is quite right to observe that I identify Nishida's political scheme as utopian in the sense that he provides a model of an ideal society as a means of demonstrating the problems in the society in which he lived.1 However, when it comes to the effectiveness of Nishida's utopian vision qua dissent in wartime Japan (or simply qua practice), the key problem slides from being utopianism itself to idealism. A utopia is an ideal society; the method required to realize that society is not necessarily part of the vision itself, although it may be implied in the structure. Consider a socialist utopia: for Marx, the road to this perfect society was paved by historical materialism; for a number of other socialists (including many Japanese socialists), the route to a broadly similar society was defined in humanist or even idealist terms. In a rather casual sense we might label the later Marx a realist and, say, Kawakami Hajime as an idealist. Nishida's utopia is no simpler,2 although it does, in fact, contain a sense of process: it is defined as a type of self-realization and it is premised upon an underlying faith in the power of the mind to transform both the self and the everyday world.I would contend that Nishida was an idealist (a thinker who works on the principle that the reality in which we live is somehow mind-correlative), although not a simple idealist, and also a political utopian. A number of his students, for example Nishitani and Kōyama, broadly shared their mentor's goals but differed in their construction of the paths to them. The quotation from Nishitani that Uhl selects reveals this clearly: he argues that if we do not "have both feet firmly grounded in the consciousness of the past as well as in the practice of the present, any idea will remain a mere concept, a utopian ideal."3 Nishitani is not taking issue with the utopia; he is challenging the process appropriate to its realization. He argues (in common with many of the other second-generation members of the Kyoto School) that an idealist philosophy that pays no attention to the significance of history can offer no blueprints for the achievement of its ideals in reality. The implied challenge to Nishida's thought here is to his understanding of the forces of historical change: idealist self-power (jiriki) is laid bare as ahistorical and inadequate as an engine for social change. Having said that, however, Nishitani does not make... (shrink)

In this paper, we draw inferences from the Nobel laureate Amartya Sen’s book, The Idea of Justice to inform the organisational justice literature. The extant societal-level theories of justice tend to emphasise aspects that are analogous to either the procedural or distributive dimensions of organisational justice. The Senian idea of comprehensive justice is different in that it synthesises the procedural- and distributive-related dimensions at the societal-level. We theorise that the Senian notion could be applied at the organisational-level to facilitate outcomes (...) that are actually valued by the workforce. Further, we contend that the emphasis on non-parochialism in the Senian notion of justice makes it particularly relevant to the ethics of multi-national corporations operating in alien cultures. To support our contention, we analyse the lean manufacturing practices of a Japanese MNC operating in India. Our case analysis demonstrates how Senian thinking helps one surface unjust outcomes that would otherwise go unacknowledged. Our analysis also offers tentative support to Senian claims about the capacity of human behaviour to undermine well-designed institutions. Concurring with the Senian view, which favours combating manifest injustice rather than fixating over designing perfectly just institutions, we derive some normative implications to advance the cause of striving for outcomes that are actually valued by the workforce. (shrink)

In this paper, we draw inferences from the Nobel laureate Amartya Sen’s book, The Idea of Justice to inform the organisational justice literature. The extant societal-level theories of justice tend to emphasise aspects that are analogous to either the procedural or distributive dimensions of organisational justice. The Senian idea of comprehensive justice is different in that it synthesises the procedural- and distributive-related dimensions at the societal-level. We theorise that the Senian notion could be applied at the organisational-level to facilitate outcomes (...) that are actually valued by the workforce. Further, we contend that the emphasis on non-parochialism in the Senian notion of justice makes it particularly relevant to the ethics of multi-national corporations operating in alien cultures. To support our contention, we analyse the lean manufacturing practices of a Japanese MNC operating in India. Our case analysis demonstrates how Senian thinking helps one surface unjust outcomes that would otherwise go unacknowledged. Our analysis also offers tentative support to Senian claims about the capacity of human behaviour to undermine well-designed institutions. Concurring with the Senian view, which favours combating manifest injustice rather than fixating over designing perfectly just institutions, we derive some normative implications to advance the cause of striving for outcomes that are actually valued by the workforce. (shrink)

The ethical problem in the present time.--The ethical principle.--A defence of the ethical principle.--Evolution of the ethical principle.--Morality and religion.--The present status of morality.

Wood, Kressel, Joshi, and Louie report that published, but not unpublished, studies of masculinity, dominance, symmetry, and health preferences show significant overall effects of cycle phase. They interpret this as evidence that reports of cyclic shifts in mate preferences are artifacts of publication bias. I will first discuss why these conclusions do not necessarily follow straightforwardly from their results. I will then discuss their findings for health preferences specifically, concluding that their dismissal of a significant overall effect of cycle phase (...) is unreasonable. (shrink)

Although virtually all comparative research about risk perception focuses on which hazards are of concern to people in different culture groups, much can be gained by focusing on predictors of levels of risk perception in various countries and places. In this case, we examine standard and novel predictors of risk perception in seven sites among communities affected by a flood in Mexico (one site) and volcanic eruptions in Mexico (one site) and Ecuador (five sites). We conducted more than 450 interviews (...) with questions about how people feel at the time (after the disaster) regarding what happened in the past, their current concerns, and their expectations for the future. We explore how aspects of the context in which people live have an effect on how strongly people perceive natural hazards in relationship with demographic, well-being, and social network factors. Generally, our research indicates that levels of risk perception for past, present, and future aspects of a specific hazard are similar across these two countries and seven sites. However, these contexts produced different predictors of risk perception—in other words, there was little overlap between sites in the variables that predicted the past, present, or future aspects of risk perception in each site. Generally, current stress was related to perception of past danger of an event in the Mexican sites, but not in Ecuador; network variables were mainly important for perception of past danger (rather than future or present danger), although specific network correlates varied from site to site across the countries. (shrink)

The subject of “the last pagans” or “the end of paganism” in the Greco-Roman world has interested scholars for over a century but begs the question “What is paganism?” Is the term usable as a tool of analysis? It originates from the Latin paganus, meaning “villager,” “rustic,” and reflects the way that Latin speakers viewed early Christianity as a phenomenon of the countryside, much as the English heathen, or German Heide, derives from a root meaning “heath.” Greek-speaking Christians, by contrast, (...) used a variety of terms, but their favored one was Hellene, which reflected the perception that their main opposition came from Greeks who remained faithful to their traditional culture and beliefs. Hence paganism, when used by a modern author, is implicitly one-sided and also obscures the very real gap in perception between Greek speakers and Latin speakers of antiquity. Accordingly, some recent authors have tried to replace pagan with polytheist, but the latter term has the disadvantage that many pagans tended toward monotheism, or to a modified monotheism that regarded one god as vastly superior to all others (“henotheism”). Heathen is similar in being an insider's term, current when Christianity was the default position of religious discourse, and now largely obsolete. It is best to retain the word pagan but to concede that it is merely a pis aller. (shrink)

The early Nishida has conventionally been seen as an apolitical thinker, concerned primarily with religious philosophy. In itself this constitutes a political reading of Nishida's work, since it represents an attempt to distance (and thus "save") his wider philosophy from his dubious political practice during the 1930s and 1940s. However, a fresh reading of Nishida's debut, "Zen no kenkyū" (An inquiry into the good), reveals a distinctive political agenda and a sophisticated philosophy of political ethics. Counterintuitively, this essay suggests that (...) Nishida's politics, at least in his "early period," provides a sound philosophical basis for a critique of imperialism and ultranationalism. (shrink)

In Libanius' speechFor the Temples(Or. 30), sometimes regarded as the crowning work of his career, he refers to an unnamed city in which a great pagan temple had recently been destroyed; the date of the speech is disputed, but must be in the 380 s or early 390 s, near the end of the speaker's life. After deploring the actions of a governor appointed by Theodosius, often identified with the praetorian prefect Maternus Cynegius, Libanius continues (30.44–5):Let no-one think that all (...) this is an accusation against you, Your Majesty. For on the frontier with Persia (πρὸς τοῖς ὁρίοις Περσῶν) there lies in ruins a temple which had no equal, as one may hear from all who saw it, so very large was it and so very large the blocks with which it was built, and it occupied as much space as the city itself. Why, amid the terrors of war, to the benefit of the city's inhabitants, those who took the city gained nothing because of their inability to take the temple as well (τοῖς ἑλοῦσι τὴν πόλιν οὐκ ἔχουσι κἀκεῖνον προσεξελεῖν), since the strength of the walls defied every siege-engine. Besides that, one could mount up to the roof and see a very great part of enemy territory, which gives no small advantage in time of war. I have heard some people disputing which of the two sanctuaries was the greater marvel, this one that has gone, or one that one hopes may never suffer in the same way, and contains Sarapis. But this sanctuary, of such a kind and size, not to mention the secret devices of the ceiling and all the sacred statues made of iron that were hidden in darkness, escaping the sun – it has vanished and is destroyed.Jacques Godefroy (Gothofredus), best known for his edition of the Theodosian Code, also produced theeditio princepsof the speechFor the Temples, supplying a Latin translation and extensive notes. He hesitated whether to identify the city in question with Apamea in Syria or with Carrhae, ‘urbs superstitione Gentilicia tum referta’, but opted for a third choice: Edessa, the capital of Osrhoene. In doing so he took for granted that a law of the Theodosian Code (16.10.8), in which the emperors order that a pagan temple in Osrhoene remain open, referred to the same temple; I shall argue below that this is incorrect. Opinion continues to be divided, though with a majority favouring Edessa. But this lay some ten or fifteen miles from the border with Persia, whereas Carrhae was directly on it, and is much more likely than Edessa to have had a temple from which one ‘could observe a vast area of enemy country’. The principal deity of Carrhae (Harran) was Sîn, the Moon God, said by some sources to be male, by others to be female. Describing how Caracalla was assassinated while on a pilgrimage to the god, Cassius Dio says that he had ‘set out from Edessa for Carrhae’, and was murdered on the way: according to Herodian, he was staying in Carrhae when he decided to go in advance of his army ‘and to reach the temple of the Moon, whom the local people greatly revere: the temple is a long way from the city [presumably Carrhae], so as to require a (special) journey’. Another emperor to visit the sanctuary was Julian on his march into Babylonia. Theodoret of Cyrrhus alleges that ‘he entered the sanctuary honoured by the impious’ and cut open a human victim, a woman suspended by the hair, in order to obtain an omen of his future victory. (shrink)

: The early Nishida has conventionally been seen as an apolitical thinker, concerned primarily with religious philosophy. In itself this constitutes a political reading of Nishida's work, since it represents an attempt to distance (and thus "save") his wider philosophy from his dubious political practice during the 1930s and 1940s. However, a fresh reading of Nishida's debut, Zen no kenkyu (An inquiry into the good), reveals a distinctive political agenda and a sophisticated philosophy of political ethics. Counterintuitively, this essay suggests (...) that Nishida's politics, at least in his "early period," provides a sound philosophical basis for a critique of imperialism and ultranationalism. (shrink)

This paper discusses the background in reality of the Heroikos (Dialogue concerning Heroes), which is ascribed to Philostratus of Athens, and is mainly devoted to the hero Protesilaos. After a summary of the work, the paper considers it from four aspects. The time of writing falls after 217 (the second victory at Olympia of the athlete Helix of Phoenicia); there may be a reference to events in Thessaly under the emperor Alexander Severus (222-235). If the author is the well-known Philostratus, (...) then such a date also implies a dramatic date in the author¿s own time. This is corroborated by two series of references which appear to run from the comparatively recent past to the present. One of these concerns bones of heroes, while the other concerns athletes to whom the hero Protesilaos had given advice in the form of oracles. The geographical setting of the dialogue is Elaious in the Thracian Chersonese. The evidence for the cult of Protesilaos on the territory of Elaious comes from literature, notably Herodotus, from coins of the time of Commodus, and from modern observations, notably a vivid account given by Heinrich Schliemann. While Philostratus¿ description of the cult-place at Elaious appears very accurate, his account of the Island of Achilles in the Pontus is less so. Finally, the paper considers the Heroikos in the context of contemporary belief about heroes and their powers. Another work probably by the same author, the Life of Apollonius of Tyana, is adduced to assess the credulity of readers in Philostratus¿ time and later. Documents and literature of the imperial period show that even dead contemporaries could be regarded as heroes, who were still influential even from beyond the grave. The references to Protesilaos in literature (Pausanias, Lucian) strongly suggest that he was regarded as issuing oracles in the form of dreams, and this too accords with beliefs about heroes both in the Hellenistic period and in the Roman. (shrink)

This paper examines several philosophical issues related to emerging technologies in sport and leisure. There are a range of technologies that will likely be offered to boost performance in sport, ranging from prosthetic devices and cyborg-like implants to gene therapy and enhancement. Computer generated simulations are already in use in work and leisure, and are expected to be pervasive in the future. Technological developments such as these present a challenge to some of the traditional assumptions and cherished beliefs not only (...) about the nature of sport and leisure and how they should be conducted, but also about the very nature of reality and what it means to be human. It is hoped that this paper can shed some light on the challenges and possibilities facing sport and leisure in the upcoming high-tech future. (shrink)

Individualism is a popular cultural trope in the United States, often touted for its promotion of industriousness and rejection of laziness. This essay argues that, ironically, America’s brand of individualism actually promotes a more fundamental form of the very vice it purports to oppose. To make this case, the essay defines the unique form of individualism in the United States and then retrieves the classical definition of sloth as a vice against charity, contrasting Aquinas and Barth with Weber to demonstrate (...) that this peculiarly American individualist impulse undermines civic charity by reaping the benefits of civic relationships while denying any concomitant responsibilities. Identifying this narrative of individualism as a structural vice, the essay proposes structural remedies for reinvigorating civic charity, solidarity, and the common good in the United States. (shrink)

The book as a symbol of totality and logocentric order has become a familiar motif in histories of medieval culture. In recent years numerous studies have examined in detail not only how this “idea of the book” and its dependent metaphors rendered all experience “legible,” but also how the tasks of ensuring a correct “reading” devolved upon exegesis and commentary.