Clinical ethics training programs are responsible for preparing their trainees to be competent ethics consultants worthy of the trust of patients, families, surrogates, and healthcare professionals. While the American Society for Bioethics and Humanities (ASBH) offers a certification examination for healthcare ethics consultants, no tools exist for the formal evaluation of ethics trainees to assess their progress toward competency. Medical specialties accredited by the Accreditation Council for Graduate Medical Education (ACGME) use milestones to report trainees’ progress along a continuum of (...) professional development as a means of “operationalizing and implementing” medical competencies. Utilizing the Core Competencies for Healthcare Ethics Consultation and the ACGME and American Board of Pediatrics’ (ABP) Pediatric Milestones Project, we developed milestones for 17 subcompetencies in clinical ethics consultation and academic bioethics. As the field of clinical ethics becomes more standardized, such tools will be needed to promote the development of robust training programs and to certify that their graduates are competent practitioners. (shrink)

In this paper, we present an ethical and strategic approach to managing organizational crises. The proposed crisis management model (1) offers a new approach to guide an organization’s strategic and ethical response to crisis, and (2) provides a two-by-two framework for classifying organizational crises. The ethically rational approach to crisis draws upon strategic rationality, crisis, and ethics literature to understand and address organizational crises. Recent examples of corporate crises are employed to illustrate the theoretical claims advanced. Finally, the paper provides (...) guidelines for a morally optimal outcome for the organization and its stakeholders. (shrink)

The preparation of layers of amorphous Se by plasma-enhanced CVD using the hydride H2Se as precursor gas is described. Information concerning the structure of the films was obtained from Raman spectroscopy. The spectra of amorphous Se indicated that the dominant molecular structure is the eight-membered ring and/or a chain with Se8 molecular fragments. This material exhibited reversible photodarkening when illuminated at 77 K. In order to explain this phenomenon, we propose a mechanism which takes into account the role of the (...) lone-pair electron orbitals of Se in their contribution to structural ordering. Illumination can cause a distortion in the normal bonding direction between nearest-neighbour Se atoms and induce in this way intrinsic defect states located at the band edges. In the photo-darkened state, optical transition will occur between these defect states. (shrink)

: Dr. Smith is an internist in private practice who works at an inner city clinic affiliated with a university hospital. He is also a member of the university faculty. Many of Dr. Smith’s patients have type 2 diabetes mellitus and struggle with health care and other costs. Thinking about opportunities to better serve his patients and advance his career, Dr. Smith considers conducting clinical research in his office. ACME is a respected pharmaceutical company that for decades has engaged in (...) research, development, and production of widely used drugs. Several of ACME’s oral agents for type 2 diabetes will soon go off patent. In an effort to retain its market share in this class of drugs, ACME wants to complete clinical trials expeditiously and obtain approval for its new oral hypoglycemic medicine. The company approaches Dr. Smith to be a coinvestigator in its multicenter clinical trial. (shrink)

Background: Medical tourism involves patients travelling internationally to receive medical services. This practice raises a range of ethical issues, including potential harms to the patient's home and destination country and risks to the patient's own health. Medical tourists often engage the services of a facilitator who may book travel and accommodation and link the patient with a hospital abroad. Facilitators have the potential to exacerbate or mitigate the ethical concerns associated with medical tourism, but their roles are poorly understood. -/- (...) Methods: 12 facilitators were interviewed from 10 Canadian medical tourism companies. -/- Results: Three themes were identified: facilitators' roles towards the patient, health system and medical tourism industry. Facilitators' roles towards the patient were typically described in terms of advocacy and the provision of information, but limited by facilitators' legal liability. Facilitators felt they played a positive role in the lives of their patients and the Canadian health system and served as catalysts for reform, although they noted an adversarial relationship with some Canadian physicians. Many facilitators described personally visiting medical tourism sites and forming personal relationships with surgeons abroad, but noted the need for greater regulation of their industry. -/- Conclusion: Facilitators play a substantial and evolving role in the practice of medical tourism and may be entering a period of professionalisation. Because of the key role of facilitators in determining the effects of medical tourism on patients and public health, this paper recommends a planned conversation between medical tourism stakeholders to define and shape facilitators' roles. (shrink)

In the mid 1980s it was apparent that the need for organ donors exceeded those willing to donate. Some University of Pittsburgh Medical Center (UPMC) physicians initiated discussion of possible new organ donor categories including individuals pronounced dead by traditional cardiac criteria. However, they reached no conclusion and dropped the discussion. In the late 1980s and the early 1990s, four cases arose in which dying patients or their families requested organ donation following the elective removal of mechanical ventilation. Controversy surrounding (...) these cases precipitated open discussion of the use of organ donors pronounced dead on the basis of cardiac criteria. Prolonged deliberations by many committees in the absence of precedent ultimately resulted in what is, to our knowledge, the country's first policy for organ donation following elective removal of life support. The policy is intricate and conservative. Care was taken to include as many interested parties as possible in an effort to achieve representative and broad based support. This paper describes the development of the UPMC policy on non-heart-beating organ donation. (shrink)

The Victorian period in Britain was an “age of reform.” It is therefore not surprising that two of the era’s most eminent intellects described themselves as reformers. Both William Whewell and John Stuart Mill believed that by reforming philosophy—including the philosophy of science—they could effect social and political change. But their divergent visions of this societal transformation led to a sustained and spirited controversy that covered morality, politics, science, and economics. Situating their debate within the larger context of Victorian society (...) and its concerns, _Reforming Philosophy_ shows how two very different men captured the intellectual spirit of the day and engaged the attention of other scientists and philosophers, including the young Charles Darwin. Mill—philosopher, political economist, and Parliamentarian—remains a canonical author of Anglo-American philosophy, while Whewell—Anglican cleric, scientist, and educator—is now often overlooked, though in his day he was renowned as an authority on science. Placing their teachings in their proper intellectual, cultural, and argumentative spheres, Laura Snyder revises the standard views of these two important Victorian figures, showing that both men’s concerns remain relevant today. A philosophically and historically sensitive account of the engagement of the major protagonists of Victorian British philosophy, _Reforming Philosophy_ is the first book-length examination of the dispute between Mill and Whewell in its entirety. A rich and nuanced understanding of the intellectual spirit of Victorian Britain, it will be welcomed by philosophers and historians of science, scholars of Victorian studies, and students of the history of philosophy and political economy. (shrink)

Organ transplantation is an accepted therapy for major organ failure, but it depends on the availability of viable organs. Most organs transplanted in the U.S. come from either "brain-dead" or living related donors. Recently organ procurement from patients pronounced dead using cardiopulmonary criteria, so-called "non-heart-beating cadaver donors" (NHBCDs), has been reconsidered. In May 1992, the University of Pittsburgh Medical Center (UPMC) enacted a new, complicated policy for procuring organs from NHBCDs after the elective removal of life support. Seventeen months later (...) only one patient has become a NHBCD. This article describes her case and the results of interviews with the health care team and the patient's family. The case and interviews are discussed in relation to several of the ethical concerns previously raised about the policy, including potential conflicts of interest, the definition of cardiopulmonary death, and a possible net decrease in organ donation. The conclusion is reached that organ procurement from non-heart-beating cadavers is feasible and may be desirable both for the patient's family and the health care providers. (shrink)

Medical tourism is the practice of traveling across international borders with the intention of accessing medical care, paid for out-of-pocket. This practice has implications for preferential access to medical care for Canadians both through inbound and outbound medical tourism. In this paper, we identify four patterns of medical tourism with implications for preferential access to care by Canadians: Inbound medical tourism to Canada’s public hospitals; Inbound medical tourism to a First Nations reserve; Canadian patients opting to go abroad for medical (...) tourism; and Canadian patients traveling abroad with a Canadian surgeon. These patterns of medical tourism affect preferential access to health care by Canadians by circumventing domestic regulation of care, creating jurisdictional tensions over the provision of health care, and undermining solidarity with the Canadian health system. (shrink)

When successful solid organ transplantation was initiated almost 40 years ago, its current success rate was not anticipated. But continuous efforts were undertaken to overcome the two major obstacles to success: injury caused by interrupting nutrient supply to the organ and rejection of the implanted organ by normal host defense mechanisms. Solutions have resulted from technologic medical advances, but also from using organs from different sources. Each potential solution has raised ethical concerns and has variably resulted in societal acclaim, censure, (...) and apathy. Transplant surgery is now well accepted, and the list of transplant candidates has grown far quicker than the availability of organs. More than 30,000 patients were awaiting organs for transplantation at the end of March 1993. While most organs came from donors declared dead by brain criteria, the increasing shortage of donated organs has prompted a reexamination of prior restrictions of donor groups. Recently, organ procurement from donors with cardiac death has been reintroduced in the United States. This practice had been mostly abandoned by the U.S. and some, though not all, other countries. Transplantation has been more successful using organs procured from heart-beating, "brain dead" cadavers than organs from non-heart-beating cadavers. However, recent advances have led to success rates with organs from non-heart-beating donors that may portend large increases in organ donation and procurement from this source. (shrink)

Biological evolution allegedly requires a genealogical conception of species (i.e., that species are descent-based "historical entities" rather than similarity-based "natural kinds"). After considering David Hull's arguments for this view, this paper opts instead for individuating species primarily via genetic similarities, but in a way which avoids charges of "Essentialism". It is suggested that a genealogical conception of species actually derives from a biological version of Behaviorism plus an interrelated pair of confusions regarding evolution and identity. Current taxonomic method may favor (...) the genealogical conception, but evolutionary theory-- as well as genetics and molecular biology--count against it. (shrink)

Contemporary foundationalists prefer Moderate Foundationalism over Strong Foundationalism. In this paper, we assess two arguments against the former which have been recently defended by Timothy McGrew. Three theses are central to the discussion: that only beliefs can be probabilifying evidence, that justification is internal, in McGrew’s sense of the term, and that only beliefs can be nonarbitrary justifying reasons.

What is faith? Lara Buchak has done as much as anyone recently to answer our question in a sensible and instructive fashion. As it turns out, her writings reveal two theories of faith, an early one and a later one (or, if you like, two versions of the same theory). In what follows, we aim to do three things. First, we will state and assess Buchak’s early theory, highlighting both its good-making and bad-making features. Second, we will do the same (...) for her later theory, noting improvements on the early one. Third, we will mark various choice points in theorizing about faith, and we will argue for specific choices at those points, culminating in what we regard as a better, alternative theory of faith. Our critical aims, therefore, are ultimately constructive. By theorizing about faith with Lara Buchak, we aim to contribute to our common understanding of what faith is. (shrink)

Imagine that there exists a good, essentially omniscient and omnipotent being named Jove, and that there exists nothing else. No possible being is more powerful or knowledgable. Out of his goodness, Jove decides to create. Since he is all-powerful, there is nothing but the bounds of possibility to prevent him from getting what he wants. Unfortunately, as he holds before his mind the host of worlds, Jove sees that for each there is a better one. Although he can create any (...) of them, he can't create the best of them because there is no best. Faced with this predicament, Jove first sorts the worlds according to certain criteria. For example, he puts on his left worlds in which some inhabitants live lives that aren't worth living and on his right worlds in which every inhabitant's life is worth living; he puts on his left worlds in which some horrors fail to serve an outweighing good and on his right worlds in which no horror fails to serve an outweighing good. (We encourage the reader to use her own criteria.) Then he orders the right hand worlds according to their goodness and assigns to each a positive natural number, the worst of the lot receiving '1', the second worst '2', and so on. Next, he creates a very intricate device that, at the push of a button, will randomly select a number and produce the corresponding world. Jove pushes the button; the device hums and whirs and, finally, its digital display reads '777': world no. 777 comes into being. (shrink)

During the mid 1980s, the renowned American documentary filmmaker Fred Wiseman produced a four-part series of films that sought to record the operations of institutions in Talladega, Alabama, devoted to the care and training of people with disabilities. These films—designated as the Multi-handicapped Series—have received much less attention than Wiseman's earlier work, as if films about disability mark a drastic departure from his previous award-winning productions, such as Titicut Follies (1965) and Hospital (1970). The Multi-handicapped Series takes up general categories (...) of disabled populations as discrete documentary topics, Deaf (1986), Blind (1986), Multi-handicapped (1986) and Adjustment & Work (1986) as opposed to a specific location as in his earlier films. As a result, the latter series of films identify social and interpersonal structures developed in the name of specific conditions. Like Foucault's research on disciplinary tactics, Wiseman's films seek out many of the segregated social spaces typically occupied by persons classified as deviant: prisons, hospitals, charity networks, sheltered workshops, resident facilities, and vocational training structures. The Multi-handicapped Series focuses on the activities of professions and practitioners in education, administration, and therapy, as well as the institutional roles designed for bodies marked as disabled. Unlike its 19th century predecessor classification, feebleminded, the latter twentieth century U.S. policy answer has been waged as a matter of dividing disabilities into a binary structure of orthopedic or cognitive categories. Such a development has left many crossover bodies in a diagnostic no-body's-land. To analyze the history of these developments, this essay recognizes the formation of today's disability category as an effect of new regimes of power; a form of domination based upon the application of particularized diagnostic pathologies that provide the basis for cordoning off bodies which fail to fit neatly within the cognitive/orthopedic binary. As documents of the social spaces that are occupied by disabled people, Wiseman's films offer a rare contemplation of institutional practices and their application to populations viewed as nonnormative. (shrink)

Interpreters of Theaetetus are prone to endorse the view that a god gave Socrates maieutic skill. This paper challenges that view. It provides a different account of the skill’s origins, and reconstructs a genealogy of Socratic philosophy that begins and has its end in human experience. Three distinct origins coordinate to bring forth a radically new conception of philosophy in the image of female midwifery: the state of wonder (1. efficient origin), the exercise of producing, examining and disavowing beliefs in (...) the gradual cultivation of human nature’s lack of skill (2. material origin), and Socrates’ understanding of god’s assistance as an endorsement of his mental infertility and the benefit of a particular form of dialectical training (3. formal origin). The paper concludes by arguing that Socrates transforms philosophy into a pursuit of wisdom that has its telos in becoming like a woman. (shrink)

Charles E. Snyder considers the New Academy's attacks on Stoic epistemology through a critical re-assessment of the 3rd century philosopher, Arcesilaus of Pitane. Arguing that the standard epistemological framework used to study the ancient Academy ignores the metaphysical dimensions at stake in Arcesilaus's critique, Snyder explores new territory for the historiography of Stoic-Academic debates in the early Hellenistic period. Focusing on the dispute between the Old and New Academy, reveals the metaphysical dimensions of Arcesilaus' arguments as essential to (...) grasping what is innovative about the so-called New Academy. Resisting the partiality for epistemology in the historical reconstructions of ancient philosophy, this book defends a new philosophical framework that re-positions Arcesilaus' attack on the early Stoa as key to his deviation from the metaphysical foundations of both Stoic and Academic virtue ethics. Drawing on a wide range of scholarship on Hellenistic philosophy in French, Italian, and German, Beyond Hellenistic Epistemology builds bridges between analytical and continental approaches to the historiography of ancient philosophy, and makes an important and disruptive contribution to the literature. (shrink)

A critique of Plantinga's free will defense. For an updated version of this critique, with a reply to objections from William Rowe and Alvin Plantinga, see my "The logical problem of evil: Plantinga and Mackie," in Justin P. McBrayer & Daniel Howard‐Snyder (eds.), The Blackwell Companion to the Problem of Evil, Wiley-Blackwell, 2013, pp. 19-33.

Do we rightly expect a perfectly loving God to bring it about that, right now, we reasonably believe that He exists? It seems so. For love at its best desires the well-being of the beloved, not from a distance, but up close, explicitly participating in her life in a personal fashion, allowing her to draw from that relationship what she may need to flourish. But why suppose that we would be significantly better off were God to engage in an explicit, (...) personal relationship with us? Well, first, there would be broadly moral benefits. We would be able to draw on the resources of that relationship to overcome seemingly everpresent flaws in our character. And we would be more likely to emulate the self-giving love with which we were loved. So loved, we would be more likely to flourish as human beings. Secondly, there would be experiential benefits. We would be, for example, more likely to experience peace and joy stemming from the strong conviction that we were properly related to our Maker, security in suffering knowing that, ultimately, all shall be well, and there would be the sheer pleasure of God's loving presence. As a consequence of these moral and experiential benefits, our relationships with others would likely improve. Thirdly, to be personally related to God is intrinsically valuable, indeed, according to the Christian tradition, the greatest intrinsic good. In these ways our well-being would be enhanced if God were to relate personally to us. Moreover, the best love does not seek a personal relationship only for the sake of the beloved. As Robert Adams rightly notes, "It is an abuse of the word 'love' to say that one loves a person, or any other object, if one does not care, except instrumentally, about one's relation to that object."1 Thus, God would want a personal relationship with us not only for the benefit we would receive from it but for its own sake as well. So, if a perfectly loving God exists, He wants a personal relationship with us, or more accurately, every capable creature, those cognitively and affectively equipped to relate personally with Him.. (shrink)

Less than a century after Plato’s death, the Academy’s scholarch Arcesilaus of Pitane inaugurates a peculiar oral phase of Academic philosophy, deciding not to write philosophical works or openly teach his own doctrines. Scholars often attribute a radical change of direction to the school under his headship, taking early Stoic epistemology to be the primary target of the New Academy’s attack on Stoic philosophy. This paper defends a rival view of Arcesilaus’ Academic revolution. Shifting the focus of that attack from (...) epistemology to ethics, the paper illuminates the continuity in development from Polemo to Arcesilaus and the evidence corroborating this continuity. (shrink)

J.L. Mackie’s version of the logical problem of evil is a failure, as even he came to recognize. Contrary to current mythology, however, its failure was not established by Alvin Plantinga’s Free Will Defense. That’s because a defense is successful only if it is not reasonable to refrain from believing any of the claims that constitute it, but it is reasonable to refrain from believing the central claim of Plantinga’s Free Will Defense, namely the claim that, possibly, every essence suffers (...) from transworld depravity. (shrink)

Reprinted in Philosophy of Religion: An Anthology, Wadsworth 2015, 6th edition, eds Michael Rea and Louis Pojman. What is propositional faith? At a first approximation, we might answer that it is the psychological attitude picked out by standard uses of the English locution “S has faith that p,” where p takes declarative sentences as instances, as in “He has faith that they’ll win”. Although correct, this answer is not nearly as informative as we might like. Many people say that there (...) is a more informative answer. They say that, at the very least, propositional faith requires propositional belief. More precisely, they say that faith that p requires belief that p or that it must be partly constituted by belief that p. This view is common enough; call it the Common View. I have two main aims in this paper: (i) to exhibit the falsity of the Common View and the paucity of reasons for it, and (ii) to sketch a more accurate and comprehensive account of what propositional faith is. (shrink)

Scholars of Greek and Roman antiquity advance a variety of reasons to explain why the study of Hellenistic philosophy remains dependent on fragments and testimonies. Mansfeld observes such dependence in his use of the premise that philosophers of late antiquity based philosophical instruction and school curricula on a core set of writings from the classical period. On this basis, Mansfeld infers that schools of late antiquity continually transcribed and preserved writings of instructional significance. The schools routinely excluded other classical and (...) Hellenistic writings from the curricula, thus ensuring that a sizable body of literature deemed less pedagogically significant would perish, along with the original material on which the inscriptions had been made. The main problem with this standard survey of reasons is that it fails to explain why we remain extraordinarily dependent on peripheral sources and later testimonies in studying the Hellenistic Academy. (shrink)

D‐amino acids are being recognized as functionally important molecules in mammals. We recently identified endogenous D‐cysteine in mammalian brain. D‐cysteine is present in neonatal brain in substantial amounts (mM) and decreases with postnatal development. D‐cysteine binds to MARCKS and a host of proteins implicated in cell division and neurodevelopmental disorders. D‐cysteine decreases phosphorylation of MARCKS in neural progenitor cells (NPCs) affecting its translocation. D‐cysteine controls NPC proliferation by inhibiting AKT signaling. Exogenous D‐cysteine inhibits AKT phosphorylation at Thr 308 and Ser (...) 473 in NPCs. D‐cysteine treatment of NPCs led to 50% reduction in phosphorylation of Foxo1 at Ser 256 and Foxo3a at Ser 253. We hypothesize that in the developing brain endogenous D‐cysteine is as a physiologic regulator of NPC proliferation by inhibiting AKT signaling mediated by Foxo1 and Foxo3a. Endogenous D‐cysteine may regulate mammalian neurodevelopment with roles in schizophrenia and Alzheimer's disease (AD). (shrink)

Infallibilism is the view that a belief cannot be at once warranted and false. In this essay we assess three nonpartisan arguments for infallibilism, arguments that do not depend on a prior commitment to some substantive theory of warrant. Three premises, one from each argument, are most significant: if a belief can be at once warranted and false, then the Gettier Problem cannot be solved; if a belief can be at once warranted and false, then its warrant can be transferred (...) to an accidentally true belief; if a belief can be at once warranted and false, then it can be warranted and accidentally true. We argue that each of these is either false or no more plausible than its denial. Along the way, we offer a solution to the Gettier Problem that is compatible with fallibilism. (shrink)

Reprinted in Philosophical and Theological Essays on the Trinity, Oxford, 2009, eds Michael Rea and Thomas McCall. In this essay, I assess a certain version of ’social Trinitarianism’ put forward by J. P. Moreland and William Lane Craig, ’trinity monotheism’. I first show how their response to a familiar anti-Trinitarian argument arguably implies polytheism. I then show how they invoke three tenets central to their trinity monotheism in order to avoid that implication. After displaying these tenets more fully, I argue (...) that Trinitarians would do well to hold Moreland’s and Craig’s trinity monotheism at arms length. (shrink)

Many Christian theodicists believe that God's creating us with the capacity to love Him and each other justifies, in large part, God's permitting evil. For example, after reminding us that, according to Christian doctrine, the supreme good for human beings is to enter into a reciprocal love relationship with God, Vincent Brummer recently wrote: In creating human persons in order to love them, God necessarily assumes vulnerability in relation to them. In fact, in this relation, he becomes even more vulnerable (...) than we do, since he cannot count on the steadfastness of our love the way we can count on his steadfastness.... If God did not grant us the ability to sin and cause affliction to him and to one another, we would not have the kind of free and autonomous existence necessary to enter into a relation of love with God and with one another.... Far from contradicting the value which the free will defence places upon the freedom and responsibility of human persons, the idea of a loving God necessarily entails it. In this way we can see that the free will defence is based on the love of God rather than on the supposed intrinsic value of human freedom and responsibility.1 And Peter van Inwagen recently put the same point this way. (shrink)

Both target papers cite evidence from infancy and early childhood to support the notion of human musicality as a somewhat static suite of capacities; however, in our view they do not adequately acknowledge the critical role of developmental timing, the acquisition process, or the dynamics of social learning, especially during later periods of development such as middle childhood.

Infallibilism is the view that a belief cannot be at once warranted and false. In this essay we assess three nonpartisan arguments for infallibilism, arguments that do not depend on a prior commitment to some substantive theory of warrant. Three premises, one from each argument, are most significant: (1) if a belief can be at once warranted and false, then the Gettier Problem cannot be solved; (2) if a belief can be at once warranted and false, then its warrant can (...) be transferred to an accidentally true belief; (3) if a belief can be at once warranted and false, then it can be warranted and accidentally true. We argue that each of these is either false or no more plausible than its denial. Along the way, we offer a solution to the Gettier Problem that is compatible with fallibilism. (shrink)

I summarize John Hick’s pluralistic theory of the world’s great religions, largely in his own voice. I then focus on the core posit of his theory, what he calls “the Real,” but which I less tendentiously call “Godhick”. Godhick is supposed to be the ultimate religious reality. As such, it must be both possible and capable of explanatory and religious significance. Unfortunately, Godhick is, by definition, transcategorial, i.e. necessarily, for any creaturely conceivable substantial property F, it is neither an F (...) nor a non-F. As a result, Godhick is impossible, as shown by the Self-Identity Problem, the Number Problem, and the Pairing Problem. Moreover, even if Godhick is possible, it faces the Insignificance Problem. The upshot is that, so far as I can see, John Hick’s God is unworthy of any further interest. (shrink)

Hofweber (Ontology and the ambitions of metaphysics, Oxford University Press, 2016) argues for a thesis he calls “internalism” with respect to natural number discourse: no expressions purporting to refer to natural numbers in fact refer, and no apparent quantification over natural numbers actually involves quantification over natural numbers as objects. He argues that while internalism leaves open the question of whether other kinds of abstracta exist, it precludes the existence of natural numbers, thus establishing what he calls “restricted nominalism” about (...) natural numbers. We argue that Hofweber’s internalism fails to establish restricted nominalism. Not only is his primary argument for restricted nominalism invalid, the analysis of quantification proposed threatens to collapse internalism into either a traditional form of error theory or realism. (shrink)

This essay is a detailed study of William P. Alston’s view on the nature of Christian faith, which I assess in the context of three problems: the problem of the skeptical Christian, the problem of faith and reason, and the problem of the trajectory. Although Alston intended a view that would solve these problems, it does so only superficially. Fortunately, we can distinguish Alston’s view, on the one hand, from Alston’s illustrations of it, on the other hand. I argue that, (...) although Alston’s view only superficially solves these problems, Alston’s illustrations of it suggest a substantive way to solve them, a way that I sketch briefly. (shrink)

The Oxford Handbook of Positive Psychology, Second Edition is the seminal reference in the burgeoning field of positive psychology, which, in recent years, has transcended academia to capture the imagination of the general public. The handbook provides a roadmap for the psychology needed by the majority of the population--those who don't need treatment, but want to achieve the lives to which they aspire. The 65 chapters summarize all of the relevant literature in the field, and each of the international slate (...) of contributors is essentially defining a lifetime of research. The content's breadth and depth provide an unparalleled cross-disciplinary look at positive psychology from diverse fields and all branches of psychology, including social, clinical, personality, counseling, school, and developmental psychology. Topics include not only happiness--which has been perhaps misrepresented in the popular media as the entirety of the field--but also hope, strengths, positive emotions, life longings, creativity, emotional creativity, courage, and more, plus guidelines for applying what has worked for people across time and cultures. (shrink)

Agnes's brakes fail. Should she continue straight into the busy intersection or should she swerve into the field? Add to the story, what Agnes does not and cannot know, that continuing into the intersection will cause no harm, whereas swerving into the apparently empty field will cause a death. I evaluate arguments for the claim that she should enter the intersection, i.e. for objectivism about right and wrong; and arguments for the claim that she should swerve, i.e. for subjectivism about (...) right and wrong, and conclude that subjectivism is more plausible. I also consider the view that ‘ought’ and ‘wrong’ are systematically ambiguous, that she subjectively ought to swerve and that she objectively ought to enter the intersection. I argue that most versions of this suggestion are unworkable, and that even the best version is less plausible than pure subjectivism. (shrink)

Faith in God conflicts with reason—or so we’re told. We focus on two arguments for this conclusion. After evaluating three criticisms of them, we identify an assumption they share, namely that faith in God requires belief that God exists. Whether the assumption is true depends on what faith is. We sketch a theory of faith that allows for both faith in God without belief that God exists, and faith in God while in belief-cancelling doubt God’s existence. We then argue that (...) our theory, unlike the theory of Thomas Aquinas, makes sense of four central items of faith-data: (i) pístis in the Synoptics, (ii) ʾemunāh in the Hebrew scriptures, (iii) exemplars of faith in God, including Abraham, Jesus, and Mother Teresa, and (iv) the widespread experience of people of faith today. We close by assessing revisions of the two arguments we began with, revisions that align with our theory of faith, and find them dubious, at best. (shrink)

We might be tempted to think that, necessarily, if God unsurpassably loves such created persons as there may be, then for any capable created person S and time t, God is at t open to being in a positively meaningful and reciprocal conscious relationship with S at t, where one is open to relationship with another only if one never does anything (by commission or omission) that would have the result that the other was prevented from being able, just by (...) trying, to participate in that relationship. I argue that we should resist the temptation. (shrink)

I argue for a version of "ought" implies "can". In particular, I argue that it is necessarily true that if an agent, S, ultima facie ought to do A at T', then there is a time T* such that S can at T* do A at T'. In support of this principle, I have argued that without it, we cannot explain how it is that, in cases where agents cannot do the best thing, they often ought to do some alternative (...) action - such as get help or do the promised action later; nor can we explain the phenomenon of necessary enablers or the phenomenon of more stringent prima facie obligations overriding less stringent ones in cases where the agent cannot fulfill both. (shrink)

Dennis Whitcomb argues that there is no God on the grounds that God is supposed to be omniscient, yet nothing could be omniscient due to the nature of grounding. We give a formally identical argument that concludes that one of the present co-authors does not exist. Since he does exist, Whitcomb’s argument is unsound. But why is it unsound? That is a difficult question. We venture two answers. First, one of the grounding principles that the argument relies on is false. (...) Second, the argument equivocates between two kinds of grounding: instance-grounding and quasi-mereological grounding. Happily, the equivocation can be avoided; unhappily, avoidance comes at the price of a false premise. (shrink)

Despite legislation and public education, racism and sexism are alive and well. Though pre‐conceptive gender selection may enhance procreative liberty, this technology presents two disturbing questions. First, does sex selection represent underlying parental sexism? Second, by performing gender selection, do medical professionals perpetuate sexism? It will be maintained that pre‐conceptive sex selection is sexist as it reflects parental anticipation of stereotypical gender based behavior. Perhaps even more incriminating, sex selection forces parents to prefer one sex over another, to place a (...) value on gender. This emphasis on sex conflicts with societal goals which urge, and often legally require, individuals to ignore gender. We will assert that pre‐conceptive gender selection exemplifies sexism in its purest most blatant form as prior to conception, before parents can possibly know anything about their child, gender dominates the calculus of a child’s worth. We will also emphasize that physicians, by facilitating sex selection, legitimize the motivations of their patients and provide de facto support of sexism. In a similar vein, arguments against pre‐conceptive race selection will be made. (shrink)