Early last year, the GenEthics Consortium (GEC) of the Washington Metropolitan Area convened at George Washington University to consider a complex case about genetic testing for Alzheimer disease (AD). The GEC consists of scientists, bioethicists, lawyers, genetic counselors, and consumers from a variety of institutions and affiliations. Four of the 8 co-authors of this paper delivered presentations on the case. Supplemented by additional ethical and legal observations, these presentations form the basis for the following discussion.

G. E. MOORE'S PROOF THAT 'GOOD' CANNOT BE DEFINED IS THE\nANALOGUE OF HUME'S PROOF THAT THE IDEA OF CAUSE HAS NO\nEMPIRICAL CORRELATE. AS A PROOF, IT CANNOT SUSTAIN ETHICAL\nINTUITIONISM, EMOTIVISM, OR THE VARIOUS MODIFICATIONS OF\nETHICAL NATURALISM WHICH HAVE BEEN MADE TO REST UPON IT.\nHOWEVER, IT DOES SUSTAIN THE THEORY THAT VALUES ARE CAUSES\nOF HUMAN RESPONSES, AND THAT, UNDER A METHODOLOGICAL\nINTERPRETATION OF OBJECTIVITY, VALUES HAVE OBJECTIVE\nCOGNITIVE STATUS AS CAUSES OF RESPONSES IN THE\nCONSCIOUSNESS OF A HYPOTHETICAL BEING, AN IDEAL OBSERVER.

I. Homeric Hymn to Apollo 334: κκλντε νν μοι γαα κα ορανòσ ερσ περθεν, TιτǴνεσ τε θεοιí π χθον ναιετοντεσ τρταρον μφ μγαν, τν ξ νδρεσ τε θεο τε.

I. Homeric Hymn to Apollo 334: κκλντε νν μοι γαα κα ορανòσ ερσ περθεν, TιτǴνεσ τε θεοιí π χθον ναιετοντεσ τρταρον μφ μγαν, τν ξ νδρεσ τε θεο τε.

In a series of recent papers, Jonathan Schaffer presents a novel framework for understanding grounding. Metaphysical laws play a central role. In addition, Schaffer argues that, contrary to what many have thought, there is no special 'explanatory gap' between consciousness and the physical world. Instead, explanatory gaps are everywhere. I draw out and criticize the methodology for metaphysics implicit in Schaffer's presentation. In addition, I argue that even if we accept Schaffer's picture, there remains a residual explanatory gap between consciousness (...) and the physical. The residual gap does most of the same philosophical work as the original. Schaffer has introduced a troublesome metaphysical methodology that fails to follow through on its biggest promise: to deflate the explanatory gap. (shrink)

Plutarch, in his work,_ Peri __Deisidaimon_ia_ __,_ presents a striking portrayal of superstition in the First Century. The Philosopher who also served for decades as a priest of Apollo portrays the pernicious effects of some supposed religious practices as worse than the outcome of atheism. His position constitutes a forceful explanation to ostensibly controversial socio-religious behaviours. This article discusses some of the priest’s concerns as well as his rebuff of religious attitudes that are borne out of what he describes as (...) misrepresentation of the gods or superstition. Plutarch’s essay is seen as illustrating a reason for a socio-religious situation in Africa, a continent that shares a similar religious background with the world of the writer. Specifically, with the example of the hard fight against street begging in some parts of Nigeria, the article shows how social reform programmes could fail when effects of traditional African beliefs and cultural practices remain potent. __. (shrink)

We use a result due to Rolin, Speissegger, and Wilkie to show that definable sets in certain o-minimal structures admit definable parameterizations by mild maps. We then use this parameterization to prove a result on the density of rational points on curves defined by restricted Pfaffian functions.

If we had no idea which parts of Greek literature in a certain period were poetry or prose, we would regard it as our first job to find out. How much of the Greek prose of the Imperial period is rhythmic has excited less attention; and yet the question should greatly affect both our reading of specific texts and our understanding of the whole literary scene. By ‘rhythmic’ prose, this article means only prose that follows the Hellenistic system of rhythm (...) started, it is said, by Hegesias, and adopted by Cicero and by many Latin writers of the Imperial period. Estimates of how much Greek Imperial prose is rhythmic have long varied drastically. Some experts suggest that all or much artistic Greek prose in the period is rhythmic, others that what little there is fades out after the first centurya.d., as part of the victory of Atticism. There has been fairly little substantial work on rhythmic prose in the first three centuriesa.d.for over fifty years. The object of this article is to investigate a large part of one author's work thoroughly, and to establish that that part is rhythmic. It will also aim to show how that conclusion should greatly affect our whole conception of the author as a writer, and our reading of his every sentence. (shrink)

Philosophy of Tsong-kha-pa Blo-bzang-grags-pa's Lam rim chen mo.

This article has a double purpose: to argue for some specific points on Cicero's rhythm, and to show how the significance of rhythm for literary understanding is larger than has perhaps been perceived. The piece is based on a reading of the whole of Cicero; but it will make only occasional reference to the letters. The question of rhythm in the letters is particularly involved, and it will be best handled elsewhere.

This article has a double purpose: to argue for some specific points on Cicero's rhythm, and to show how the significance of rhythm for literary understanding is larger than has perhaps been perceived. The piece is based on a reading of the whole of Cicero; but it will make only occasional reference to the letters. The question of rhythm in the letters is particularly involved, and it will be best handled elsewhere.

Nnewi is situated some 30 kilometres South East of Onitsha in Anambra State in the southeastern part of Nigeria. This highly commercial town has undergone rapid urbanisation and industrialisation within the past two decades, since the end of the 1967–1970 Nigerian civil war. The Igbo community of the study area had traditionally employed bioconversion methods and other indigenous technology to process or recycle bio and non-degradable wastes. Industrialisation has enjoyed priority status in this locality as a requirement for modernisation and (...) economic progress. The rapid urbanisation, aggressive industrialisation, and the attendant uncontrolled population growth have had a deleterious impact on the environment. There is now a wide range of industrial wastes that are released daily into the environment. Effects of these activities on the socio-cultural practices of the people, plant genetic resources and the environment are highlighted. In addition to palliative measures suggested here, a call is made to revisit the successful indigenous waste treatment and management technology formerly practised by the Igbo community. The importance of combining modern biotechnological approaches with the indigenous technology, norms and practices of Nwewi people to effect suitable waste treatment and management, as well as improving the living habits and the education of the people about their environment, is recommended. (shrink)

"This book deals with various issues related but not limited to the use of social media by the youths, influence of mediated violence on children/youths, communication policy and youth development. Other important themes you could reference in this book are child rights issues, advertising and children, sexual content and the exploitation of vulnerable children, media role in encouraging and curbing anti-social behaviour amongst children/youths, a pervasive youth culture in the age of social media, and some theoretical arguments that support the (...) various positions."--page 4 of cover. (shrink)

Njik ka Amaka: Further Discussions on the Philosophy of Integrative Humanism (A Contribution to African and Intercultural Philosophies) presents philosophy from the view point of African thought system and logic. It presents African philosophy not as a reactionary to another brand of philosophy as is popularly the case among writers of African philosophy but as an unspoken, unstated rival of the positions of other philosophical traditions, with great emphasis on the importance of intercultural philosophizing. Somehow, the work manages to be (...) eclectic in welding orientations in the spirit of intercultural philosophy and it makes no pretense that it was written primarily for the contemporary lover of wisdom. The focal point which remains unwavering throughout was the further development of integrative humanism as a theory in African philosophy. The language style of this work was carefully knitted in simplistic and in some places bombastic forms. Simplistic to appeal to all class of readers and bombastic to demonstrate the emerging orientation that one way to hit back at the domineering colonial languages would be to speak them in deconstructive manner. The Englishness or the Frenchness of those colonial languages are in this book broken; traditional meanings of words are in some places altered to reflect the African senses; some other words are reshaped in various forms to reflect what the African has in mind and what he means; idioms are reinterpreted to reflect the unabashed and highest degree of indomitable Africanness; this is because a language that would bear forth African truths if it yet remains foreign can only emerge from the ruins of the one that bore Western truths. The benchmark of the theory of integrative humanism as a vanguard for intercultural philosophy is a passage from bivalent to trivalent mode of logical interpretation wherein the intermediate position is hoisted as the necessary missing link of reality. (shrink)