As a young bachelor of theology William of Ockham found himself under attack for—among other things—views he had expressed regarding the Aristotelian accident of quantity and the related question of Christ’s presence in the Eucharist. This essay focuses on Ockham’s conception of academic freedom as it was articulated in defense of his own position. Against fellow schoolmen who mistake their own magisterial opinions for settled Catholic dogma, Ockham insists on the latitude that is afforded scholars in matters that have not (...) yet been definitively determined by the Roman Church. Hence when it comes to the precise alignment of the eucharistic accidents, until such time as the Roman Pontiff hands down an official determination, Ockham contends that he is under no obligation to yield to the pressures of envious academics. The younger Ockham, who pointedly refrains from accusing his opponents of heresy, simply asks that they would exhibit the same restraint. (shrink)

Recent discourses about the legitimacy of homeopathy have focused on its scientific plausibility, mechanism of action, and evidence base. These, frequently, conclude not only that homeopathy is scientifically baseless, but that it is “unethical.” They have also diminished patients’ perspectives, values, and preferences. We contend that these critics confuse epistemic questions with questions of ethics, misconstrue the moral status of homeopaths, and have an impoverished idea of ethics—one that fails to account either for the moral worth of care and of (...) relationships or for the perspectives, values, and preferences of patients. Utilitarian critics, in particular, endeavour to present an objective evaluation—a type of moral calculus—quantifying the utilities and disutilities of homeopathy as a justification for the exclusion of homeopathy from research and health care. But these critiques are built upon a narrow formulation of evidence and care and a diminished episteme that excludes the values and preferences of researchers, homeopaths, and patients engaged in the practice of homeopathy. We suggest that homeopathy is ethical as it fulfils the needs and expectations of many patients; may be practiced safely and prudentially; values care and the virtues of the therapeutic relationship; and provides important benefits for patients. (shrink)

As a young bachelor of theology William of Ockham found himself under attack for—among other things—views he had expressed regarding the Aristotelian accident of quantity and the related question of Christ’s presence in the Eucharist. This essay focuses on Ockham’s conception of academic freedom as it was articulated in defense of his own position. Against fellow schoolmen who mistake their own magisterial opinions for settled Catholic dogma, Ockham insists on the latitude that is afforded scholars in matters that have not (...) yet been definitively determined by the Roman Church. Hence when it comes to the precise alignment of the eucharistic accidents, until such time as the Roman Pontiff hands down an official determination, Ockham contends that he is under no obligation to yield to the pressures of envious academics. The younger Ockham, who pointedly refrains from accusing his opponents of heresy, simply asks that they would exhibit the same restraint. (shrink)

_The Companion to John Wyclif_ contains eight substantial essays which cover all the major areas of Wyclif's life and thought. Each essay provides timely research that is thoroughly grounded in the primary texts while making use of the most recent secondary literature. Essays include: life and career; logic and metaphysics; Trinity and Christology; ecclesiology and politics; the Christian life; sacraments; the Bible; his opponents. There is no comparable book available today.

_The Companion to John Wyclif_ contains eight substantial essays which cover all the major areas of Wyclif's life and thought. Each essay provides timely research that is thoroughly grounded in the primary texts while making use of the most recent secondary literature. Essays include: life and career; logic and metaphysics; Trinity and Christology; ecclesiology and politics; the Christian life; sacraments; the Bible; his opponents. There is no comparable book available today.

This volume presents the medieval Eucharist in all its glory combining introductory essays on the liturgy, art, theology, architecture, devotion and theology from the early, high and late medieval periods.

In lieu of an abstract, here is a brief excerpt of the content:In his influential study, The Harvest of Medieval Theology, Heiko Oberman had drawn two broad categories by which to classify the late medieval conception of Holy Scripture and the Catholic Tradition. The first, Tradition I, held Scripture to be the sole source of Catholic doctrine such that Tradition was equated with the exegetical contribution of the holy doctors. What Oberman deemed Tradition II maintained that Holy Scripture is not (...) sufficient for the determination of Catholic doctrine such that it needed to be supplemented by a separate extra-scriptural source of revelation. And it is within Tradition II that Oberman placed William of Ockham. That is to say Ockham was deemed a proponent of a so-called ‘two-sources’ principle of divine revelation. In fact, Oberman went on to say that, “we may conclude that Occam is not just playing with the two-sources theory but that he indeed believes in the solidity of the argument in its totality.”1 Influential as Oberman’s theory has been over the past forty years, however, the strict categorization of ‘one source’ over and against ‘two-sources’ may indeed be detrimental to an assessment of Ockham’s views on the authoritative determination of Catholic doctrine.This essay will focus primarily on Ockham’s conception of biblical authority relative to that of extra-scriptural sources, most notably papal authority. We will also look at two other fourteenth-century Franciscans, his predecessor John Duns Scotus and his successor William Woodford. This will provide us with an opportunity to assess the ways in which different Franciscan theologians handled the nuances of doctrinal authority in light of the specific concerns they faced. In the case of Scotus such questions were less polemically charged than they were for Ockham and Woodford. They usually came up within the confines of his Ordinatio and pertained to doctrines that Scotus willingly embraced even as he tried to make sense of their formulation. Ockham and Woodford, on the other hand, faced flesh and blood opponents in fierce debates: Ockham against the papacy and Woodford against the English Wycliffites. In an era when the precise relationship between authoritative sources was not very well defined, we will see these latter two Franciscans take different tacks as they addressed the exigencies of the moment, thereby highlighting the flexibility of Franciscan views of scriptural and extra-scriptural authority in the fourteenth century.First, though, we can offer some perspective on Oberman’s one source/two sources dichotomy. Oberman was one among many scholars—Protestant and Catholic—charting a grand history of Scripture and Tradition in the run-up to the Second Vatican Council. Much scholarly interest was specifically focused on what the Council of Trent had meant in its formal statement of April 8, 1546 when referring to “the truth and discipline [of the Gospel] contained in the written books and in the unwritten traditions.”2 In an effort to draw out the full intention of this statement scholars turned to an earlier draft to see if it could further illuminate what the Tridentine fathers meant. The earlier draft spoke of the truth and discipline of the Gospel being contained partly in the written books and partly in the unwritten traditions. In light of this fact scholars asked whether the final edition’s use of ‘and’ meant that all Catholic doctrine comes down fully in Scripture and fully in the traditions of the Church, such that either form of transmission sufficiently communicates this doctrine; or does the ‘and’ carry the weight of the earlier ‘partly’ such that Scripture contains only a portion of the truth and thus must be supplemented by unwritten traditions?Did the change from ‘partly … partly’ to ‘and’ signify a change in meaning? Not according to Oberman who was sure that the Council intended to affirm that Scripture does not contain all doctrinal truths.3 Whereas George Tavard concluded just the.. (shrink)

At first glance one might be tempted to count the Wycliffites among the bitterest opponents of the Franciscans, and thus part of the storied late medieval tradition of anti-fraternalism.1 There is much to support this conception, of course, given the bitter invective directed at the mendicants by John Wyclif himself and the Wycliffites who followed in his wake. Although the Wycliffites were certainly not the first to reckon the mendicant orders accomplices of antichrist, they leveled such charges throughout numerous works. (...) Yet this is only part of the story; it is the epilogue, the result of a gradual estrangement that had set in among likeminded friends. And even this later parting of the ways might not... (shrink)

Paul Levi was leader of the German Communist Party in the vital years 1919 and 1920; he was subsequently expelled for his opposition to the adventurist March Action in 1921. Three recent books cast new light on this complex figure: David Fernbach’s selection of his writings, Frédéric Cyr’s biography and Paul Frölich’s memoirs. Levi was a man of great talent and courage, but his leadership style was defective; he was neither Leninist nor Luxemburgist, and his greatest weakness was his inability (...) to relate to ultra-leftism. His limitations are revealed by a comparison with his comrade Clara Zetkin. (shrink)

The context for these interviews was a seminar [Peter Gratton] conducted on speculative realism in the Spring 2010. There has been great interest in speculative realism and one reason Gratton surmise[s] is not just the arguments offered, though [Gratton doesn't] want to take away from them; each of these scholars are vivid writers and great pedagogues, many of whom are in constant contact with their readers via their weblogs. Thus these interviews provided an opportunity to forward student questions about their (...) respective works. Though each were conducted on different occasions, the interviews stand as a collected work, tying together the most classical questions about “realism” to ancillary movements about the non-human in politics, ecology, aesthetics, and video gaming—all to point to future movements in this philosophical area. (shrink)

Whether self-deceivers can be held morally responsible for their self-deception is largely a question of whether they have the requisite control over the acquisition and maintenance of their self-deceptive beliefs. In response to challenges to the notion that self-deception is intentional or requires contradictory beliefs, models treating self-deception as a species of motivated belief have gained ascendancy. On such so-called deflationary accounts, anxiety, fear, or desire triggers psychological processes that produce bias in favor of the target belief with the result (...) that self-deceivers acquire and retain false beliefs in the face of a preponderance of counter-evidence. On the face of it, such approaches seem to exculpate self-deceivers insofar as their self-deceptive belief is the result of such a process. In this essay, I examine the conditions under which self-deceivers might be culpable on deflationary models proposed by Neil Levy. In particular, I contend that contrary to Levy, a self-deceiver need not doubt the target belief nor recognize its moral importance to be held morally responsible. (shrink)

An intro. to Didaktic (the heart of thinking about teaching/teacher educ in Germany) for English-speaking readers, drawing on a range of writings assoc. w/ this tradition. Throws light on assumptions, characteristics, & weaknesses of curriculum thought.

In his doctoral dissertation, Harold Garfinkel critically examined Talcott Parsons' classical formulation of the problem of order referred to as the Hobbesian problem. Garfinkel's criticism can be summarized under the following three headings: (1) common sense rationality replaces scientific rationality; (2) the level of the premises of conduct replaces the level of de facto action; (3) congruence theory replaces the correspondence theory. The aim of this paper is to make some observations on the structure of the problem of order which (...) Garfinkel discovered through this criticism. I propose to call it the Rashomon problem after Akira Kurosawa's film Rashomon. Ethnomethodology can be regarded as an attempt to solve the Rashomon problem. (shrink)

明治の草創期に、学校教育に欧米式の方法が導入されて以来、子どもたちの直観や自発性を重視したペスタロッチーとフレーベルの教育思想は、戦後にいたるまで日本の教育に強い影響力を与え続けてきた。二人の教育思想 はどのように受容され、実践されてきたのだろうか。その理想に共鳴した教育者・教育学者の足跡からたどる。.

日本政治の実証分析、レヴァイアサン、自由主義的改革、政界再編、ポピュリズム――日本政治研究をリードした「大嶽政治学」の軌跡。.

In this paper we consider distributive modal logic, a setting in which we may add modalities, such as classical types of modalities as well as weak forms of negation, to the fragment of classical propositional logic given by conjunction, disjunction, true, and false. For these logics we define both algebraic semantics, in the form of distributive modal algebras, and relational semantics, in the form of ordered Kripke structures. The main contributions of this paper lie in extending the notion of Sahlqvist (...) axioms to our generalized setting and proving both a correspondence and a canonicity result for distributive modal logics axiomatized by Sahlqvist axioms. Our proof of the correspondence result relies on a reduction to the classical case, but our canonicity proof departs from the traditional style and uses the newly extended algebraic theory of canonical extensions. (shrink)

法の分野における類型の解明は、法理学の重要課題の一つである。本書は、著者が十数年間、法思考との関連という角度からこの問題と取り組んできた研究成果を一つにまとめたものである。.

法の分野における類型の解明は、法理学の重要課題の一つである。本書は、著者が十数年間、法思考との関連という角度からこの問題と取り組んできた研究成果を一つにまとめたものである。.

The presence of small polydisperse extrachromosomal circular (spc) DNAs composed entirely of chromosomal sequences seems to reflect the plasticity of eukaryotic genomes. The size distribution and number of spc DNAs is found to vary with development, growth state and mitotic capacity. In particular, spc DNAs are observed to be several fold smaller in established immortal cell lines than in diploid cells with a limited life span. Analysis of cloned spc DNA fragments revealed that: (1) most of the spc DNAs thus (...) far investigated contain repetitive sequences; (2) some of the repetitive sequences are enriched in spc DNA clones relative to their representation in the chromosome; (3) various repetitive sequences of different reiteration frequency were found in spc DNA from immortal cell lines while a particular sequence of retroposon was predominant in primary lymphoid tissue cells and stem cells; (4) most of these spc DNAs appear to represent the extra copies generated by replicon‐misfiring in immortal cell lines or by retrotranscription in stem cells, and intermediates or by‐products produced by abortive rearrangement in diploid cells with a finite replicative capacity. (shrink)