Loneliness in medicine is a serious problem not just for patients, for whom illness is intrinsically isolating, but also for physicians in the contemporary condition of medicine. We explore this problem by investigating the ideal physician-patient relationship, whose analogy with friendship has held enduring normative appeal. Drawing from Talbot Brewer and Nir Ben-Moshe, we argue that this appeal lies in a dynamic form of companionship incompatible with static models of friendship-like physician-patient relationships: a mutual refinement of embodied virtue that draws (...) both persons together. The ideal physician-patient relationship has a dialectical character that fosters each member's improvement of phenomenologically recognizing and embodying moral virtues. A key component of this dynamic is a commitment to the common goal of the patient's health, realized through joint interactivities and conversations over time. The physician's presence to the patient's suffering—understood best as an alienating phenomenological condition for the patient—orients and discloses possibilities for virtuous caregiving by structuring the meanings of the goals, conversations, and joint narrative constitutive of their relationship. Presence to suffering, paradoxically, is perhaps an important prerequisite for this dynamic partnership. These activities dialectically build an interpretive horizon of understanding through which moral goods and character refinement—in and for the other—may become revealed for both persons in their shared being-in-the-world. This analysis of suffering, mood, and revealing of (possible) moral goods has implications for addressing the modern problem of loneliness for patients and physicians, who are increasingly inhibited from building flourishing relationships with each other. (shrink)

This paper takes the work of Hans Urs Von Balthasar as a starting point and context for a philosophical recovery of beauty. Balthasar labored to recover a theological aesthetics within contemporary theology. However, his suspicion of modern philosophy with its turn to the subject left him unable to articulate the proper philosophical foundations for a modern recovery of beauty. He acclaimed the achievement of Aquinas but did not move beyond him. Therefore,the paper presents an argument for a transposed philosophy of (...) Aquinas through the thought of Bernard Lonergan. One that can properly ground a theological aesthetics because it reckons with the philosophers of doubt, and allows for the incorporation of other cultural notions of beauty that Balthasar admits are lacking in his own aesthetics. (shrink)

This paper explores the essays of two prominent ecclesiologists, Joseph Komonchak and Hans Urs Von Balthasar, on their respective fundamental definitions of the Church. Gleaning insights from their different perspectives, the paper applies aspects of Lonergan's philosophy in order to clarify some methodological presuppositions and some ecclesial distortions to be corrected in light of those presuppositions. Additionally, it addresses two fundamental issues for consideration in a post-conciliar theology of the Church.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, and: The Buddha's Gospel: A Buddhist Interpretation of Jesus' WordsJohn D'Arcy MayThe Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks. Edited by Ray Riegert and Thomas Moore. London: Souvenir Press, 2004. 140 + xi pp.The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words. By Lindsay Falvey. Adelaide: Institute for International Development, (...) 2002. 108 pp.Since Roy C. Amore's Two Masters, One Message (1987) revived the hypothesis of Buddhist influence on Christian origins and Hans-Joachim Klimkeit's research established links between Nestorian Christianity, Gnostic Manichaeism, and Mahayana Buddhism in Central Asia, there is scope for further reflection on commonalities between the two traditions over and above the purely doctrinal and philosophical. The two books under review, though intended for a general readership, are indications that interest in these matters is very much alive.Riegert and Moore preface their selection of texts with the story of Bishop Aleben (A-lo-pen), who travelled the Silk Road from Persia and was received with honour at the imperial capital of Xian (Chang-an) at the beginning of the Tang dynasty (635 CE). The emperor Taizong was sympathetic to what he called the "Luminous Religion," a Nestorian version of Christianity, possibly in Syriac, as presented by Aleben. It seems that these teachings were translated into Chinese in the form of sutras. One of them, preserved in stone as the Monument Sutra, features the cross rising from the lotus, the symbol chosen by Karl Reichelt for Tao-fung Shan, his Christian center in Buddhist style at Sha-tin outside Hong Kong, many centuries later. Thousands of Buddhist texts were preserved in the library cave at Dunhuang monastery, about one thousand miles west of Xian, where they were rediscovered by the Taoist priest Wang Yuanlu, who arrived there in the 1890s and became the self-appointed guardian of the scrolls.Included in this treasure trove were the Jesus Sutras, which are now scattered in museums and private collections, largely inaccessible to the public. But if the selection published here in a very elegant translation is anything to go by, they are [End Page 190] extremely significant religious documents with a spiritual value all their own. For the uninitiated, there is no way of checking the authenticity of these translations. The commentaries that accompany them could be slightly tendentious in that they nudge us in the direction of the editors' particular holistic worldview. But the texts themselves have a beauty and integrity that speaks for itself. They represent a Higher Dharma of perfect purity (p. 86), which, like a mirror, reflects the world with no trace of self: no desire, no action, no virtue, no truth (pp. 80–83, 126–129). The Jesus story is retold, and Jesus is portrayed as the teacher of this Higher Path. The sutras speak of One Spirit who is self-created, One God who is creator of the world, and One Lord, the Messiah who will return. There are prayers, too: "O Loving Father, Enlightened Son, Holy Spirit King"; "Lamb of Love and Bliss"; "O Holy Sage, Universal Lord, Messiah" (pp. 110–113). The texts obviously bear witness to a Buddhist-Christian dialogue much earlier and at a far deeper level than many would have thought possible. Whether they represent the religion of the future, as the editors suggest, remains to be seen.Lindsay Falvey's project of interpreting the canonical texts of Buddhism and Christianity in reference to one another has a similar orientation. In the course of agricultural development work in Thailand he came to realize "that the striking similarity between the two teachers may well be a seamless cloak of congruence beneath the mantle of culture and lore" (p. 13); the texts, in other words, may be quite literally translatable into one another's terms. Though aware that Q, the collection of Jesus' sayings that is supposed to have been available to the synoptic evangelists, is a hypothetical reconstruction, he still feels able to use a version of it as a basis for his experiment. He prefaces this with what he calls "A... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks, and: The Buddha's Gospel: A Buddhist Interpretation of Jesus' WordsJohn D'Arcy MayThe Lost Sutras of Jesus: Unlocking the Ancient Wisdom of the Xian Monks. Edited by Ray Riegert and Thomas Moore. London: Souvenir Press, 2004. 140 + xi pp.The Buddha's Gospel: A Buddhist Interpretation of Jesus' Words. By Lindsay Falvey. Adelaide: Institute for International Development, (...) 2002. 108 pp.Since Roy C. Amore's Two Masters, One Message (1987) revived the hypothesis of Buddhist influence on Christian origins and Hans-Joachim Klimkeit's research established links between Nestorian Christianity, Gnostic Manichaeism, and Mahayana Buddhism in Central Asia, there is scope for further reflection on commonalities between the two traditions over and above the purely doctrinal and philosophical. The two books under review, though intended for a general readership, are indications that interest in these matters is very much alive.Riegert and Moore preface their selection of texts with the story of Bishop Aleben (A-lo-pen), who travelled the Silk Road from Persia and was received with honour at the imperial capital of Xian (Chang-an) at the beginning of the Tang dynasty (635 CE). The emperor Taizong was sympathetic to what he called the "Luminous Religion," a Nestorian version of Christianity, possibly in Syriac, as presented by Aleben. It seems that these teachings were translated into Chinese in the form of sutras. One of them, preserved in stone as the Monument Sutra, features the cross rising from the lotus, the symbol chosen by Karl Reichelt for Tao-fung Shan, his Christian center in Buddhist style at Sha-tin outside Hong Kong, many centuries later. Thousands of Buddhist texts were preserved in the library cave at Dunhuang monastery, about one thousand miles west of Xian, where they were rediscovered by the Taoist priest Wang Yuanlu, who arrived there in the 1890s and became the self-appointed guardian of the scrolls.Included in this treasure trove were the Jesus Sutras, which are now scattered in museums and private collections, largely inaccessible to the public. But if the selection published here in a very elegant translation is anything to go by, they are [End Page 190] extremely significant religious documents with a spiritual value all their own. For the uninitiated, there is no way of checking the authenticity of these translations. The commentaries that accompany them could be slightly tendentious in that they nudge us in the direction of the editors' particular holistic worldview. But the texts themselves have a beauty and integrity that speaks for itself. They represent a Higher Dharma of perfect purity (p. 86), which, like a mirror, reflects the world with no trace of self: no desire, no action, no virtue, no truth (pp. 80–83, 126–129). The Jesus story is retold, and Jesus is portrayed as the teacher of this Higher Path. The sutras speak of One Spirit who is self-created, One God who is creator of the world, and One Lord, the Messiah who will return. There are prayers, too: "O Loving Father, Enlightened Son, Holy Spirit King"; "Lamb of Love and Bliss"; "O Holy Sage, Universal Lord, Messiah" (pp. 110–113). The texts obviously bear witness to a Buddhist-Christian dialogue much earlier and at a far deeper level than many would have thought possible. Whether they represent the religion of the future, as the editors suggest, remains to be seen.Lindsay Falvey's project of interpreting the canonical texts of Buddhism and Christianity in reference to one another has a similar orientation. In the course of agricultural development work in Thailand he came to realize "that the striking similarity between the two teachers may well be a seamless cloak of congruence beneath the mantle of culture and lore" (p. 13); the texts, in other words, may be quite literally translatable into one another's terms. Though aware that Q, the collection of Jesus' sayings that is supposed to have been available to the synoptic evangelists, is a hypothetical reconstruction, he still feels able to use a version of it as a basis for his experiment. He prefaces this with what he calls "A... (shrink)

Peter Abelard (1079–1142 ce) was the most wide‐ranging philosopher of the twelfth century. He quickly established himself as a leading teacher of logic in and near Paris shortly after 1100. After his affair with Heloise, and his subsequent castration, Abelard became a monk, but he returned to teaching in the Paris schools until 1140, when his work was condemned by a Church Council at Sens. His logical writings were based around discussion of the “Old Logic”: Porphyry's Isagoge, aristotle'S Categories and (...) On Interpretation and boethius'S textbook on topical inference. They comprise a freestanding Dialectica (“Logic”; probably c.1116), a set of commentaries (known as the Logica [Ingredientibus], c. 1119) and a later (c. 1125) commentary on the Isagoge (Logica Nostrorum Petititoni Sociorum or Glossulae). In a work Abelard called his Theologia, issued in three main versions (between 1120 and c.1134), he attempted a logical analysis of trinitarian relations and explored the philosophical problems surrounding God's claims to omnipotence and omniscience. The Collationes (“Debates,” also known as “Dialogue between a Christian, a Philosopher and a Jew”; probably c.1130) present a rational investigation into the nature of the highest good, in which the Christian and the Philosopher (who seems to be modeled on a philosopher of pagan antiquity) are remarkably in agreement. The unfinished Scito teipsum (“Know thyself,” also known as the “Ethics”; c.1138) analyses moral action. (shrink)

Compiled by scholars at the court of Liu An, king of Huainan, in the second century B.C.E, _The Huainanzi_ is a tightly organized, sophisticated articulation of Western Han philosophy and statecraft. Outlining "all that a modern monarch needs to know," the text emphasizes rigorous self-cultivation and mental discipline, brilliantly synthesizing for readers past and present the full spectrum of early Chinese thought. _The Huainanzi_ locates the key to successful rule in a balance of broad knowledge, diligent application, and the penetrating (...) wisdom of a sage. It is a unique and creative synthesis of Daoist classics, such as the _Laozi_ and the _Zhuangzi_; works associated with the Confucian tradition, such as the _Changes_, the _Odes_, and the _Documents_; and a wide range of other foundational philosophical and literary texts from the _Mozi_ to the _Hanfeizi_. The product of twelve years of scholarship, this remarkable translation preserves _The Huainanzi_'s special rhetorical features, such as parallel prose and verse, and showcases a compositional technique that conveys the work's powerful philosophical appeal. This path-breaking volume will have a transformative impact on the field of early Chinese intellectual history and will be of great interest to scholars and students alike. (shrink)

Progressive supranuclear palsy is a movement disorder with prominent tau neuropathology. Brain diseases with abnormal tau deposits are called tauopathies, the most common of which is Alzheimer's disease. Environmental causes of tauopathies include repetitive head trauma associated with some sports. To identify common genetic variation contributing to risk for tauopathies, we carried out a genome-wide association study of 1,114 individuals with PSP and 3,247 controls followed by a second stage in which we genotyped 1,051 cases and 3,560 controls for the (...) stage 1 SNPs that yielded P ≤ 10-3. We found significant previously unidentified signals associated with PSP risk at STX6, EIF2AK3 and MOBP. We confirmed two independent variants in MAPT affecting risk for PSP, one of which influences MAPT brain expression. The genes implicated encode proteins for vesicle-membrane fusion at the Golgi-endosomal interface, for the endoplasmic reticulum unfolded protein response and for a myelin structural component. © 2011 Nature America, Inc. All rights reserved. (shrink)

Forty years after his death, Hans Kelsen (1881-1973) remains one of the most discussed and influential legal philosophers of our time. This collection of new essays takes Kelsen's Pure Theory of Law as a stimulus, aiming to move forward the debate on several central issues in contemporary jurisprudence. The essays in Part I address legal validity, the normativity of law, and Kelsen's famous but puzzling idea of a legal system's 'basic norm'. Part II engages with the difficult issues raised by (...) the social realities of law and the actual practices of legal officials. Part III focuses on conceptual features of legal systems and the logical structure of legal norms. All the essays were written for this volume by internationally renowned scholars from seven countries. Also included, in English translation, is an important polemical essay by Kelsen himself. (shrink)

The purpose of the present study is to undertake a confrontation of the thought of Martin Heidegger and Thomas Aquinas on the question of Being and the problem ...

A textbook for undergraduates. Some 70 selections (more than half are new to this edition) follow an introductory essay. Current controversies (surrogacy, genetic engineering, proxy consent) are thoroughly covered. Annotation copyrighted by Book News, Inc., Portland, OR.

Ever since Copernicus, scientists have continually adjusted their view of human nature, moving it further and further from its ancient position at the center of Creation. But in recent years, a startling new concept has evolved that places it more firmly than ever in a special position. Known as the Anthropic Cosmological Principle, this collection of ideas holds that the existence of intelligent observers determines the fundamental structure of the Universe. In its most radical version, the Anthropic Principle asserts that (...) "intelligent information-processing must come into existence in the Universe, and once it comes into existence, it will never die out." This wide-ranging and detailed book explores the many ramifications of the Anthropic Cosmological Principle, covering the whole spectrum of human inquiry from Aristotle to Z bosons. Bringing a unique combination of skills and knowledge to the subject, John D. Barrow and Frank J. Tipler--two of the world's leading cosmologists--cover the definition and nature of life, the search for extraterrestrial intelligence, and the interpretation of the quantum theory in relation to the existence of observers. The book will be of vital interest to philosophers, theologians, mathematicians, scientists, and historians, as well as to anyone concerned with the connection between the vastness of the universe of stars and galaxies and the existence of life within it on a small planet out in the suburbs of the Milky Way. (shrink)

Partant du substrat intellectuel et scientifique sur lequel repose, en dernière analyse, l’Atlas linguistique de la France (ALF : 1902-1910) de Jules Gilliéron (1854-1926), cet article envisage l’évolution ultérieure de la géographie linguistique « atlantiste », surtout sous l’égide de Karl Jaberg (1877-1958) et Jakob Jud (1882-1952), auteurs de l’atlas italo-suisse AIS, et des promoteurs des Nouveaux atlas linguistiques de la France (NALFs) à partir de 1950. Il en appert que l’orientation théorique de base et la recherche inconditionnée de l’intercomparabilité (...) des données d’atlas collectées ont fini par céder devant une « faim empirique » générale qui risque de saper la raison d’être de la géographie linguistique à proprement parler. A la fin, il est fait mention des deux parties de l’atlas linguistique ladin ALD, publiées – chaque fois en 7 volumes – en 1998 et en 2012, qui ont été élaborées dans le plus strict respect des principes « atlantistes » de Jules Gilliéron. (shrink)

According to the Swiss theologian Hans Urs von Balthasar, a world that has lost sight of beauty is a world riddled with skepticism, moral and aesthetic relativism, conflicting religious worldviews, and escalating ecological crises. In The Eclipse and Recovery of Beauty, John D. Dadosky uses Kierkegaard and Nietzsche's negative aesthetics to outline the context of that loss, and presents an argument for reclaiming beauty as a metaphysical property of being. Inspired by Bernard Lonergan's philosophy of consciousness, Dadosky presents a (...) philosophy of beauty that is grounded in contemporary Thomistic thought. Responding to Balthasar, he argues for a concept of beauty that can be experienced, understood, judged, created, contemplated, and even loved. Deeply engaged with the work of Aquinas, Kierkegaard, Nietzsche, and Kant, among others, The Eclipse and Recovery of Beauty will be essential reading for those interested in contemporary philosophy and theology. (shrink)

In books such as The World Within the World and The Anthropic Cosmological Principle, astronomer John Barrow has emerged as a leading writer on our efforts to understand the universe. Timothy Ferris, writing in The Times Literary Supplement of London, described him as "a temperate and accomplished humanist, scientist, and philosopher of science--a man out to make a contribution, not a show." Now Barrow offers the general reader another fascinating look at modern physics, as he explores the quest for (...) a single, unifying theory that will unlock nature's secrets. Theories of Everything is more than a history of science, more than a popular report on recent research and discoveries. Barrow provides a reflective, intelligent commentary on what a true Theory of Everything would be--its ingredients, its limitations, and what it could tell us about the universe. Never before, he writes, have physicists been so confident and so eager in the hunt for this "cosmic Rosetta Stone," as he calls it: "a single all-embracing picture of all the laws of nature from which the inevitability of all things seen must follow with unimpeachable logic." He lays out eight essential ingredients for a Theory of Everything and then explores each in turn, tracing how our knowledge has developed and how scientific discovery relates to our changing philosophy and religious thought in each area. Some of these ingredients are obvious--the laws of nature must be explained, for example, as well as its organizing principles--but others may be surprising, such as broken symmetries and selection biases. A Theory of Everything must account for the fact that the universe is "messy and complicated," he tells us, and for the limitations imposed by the questions we ask and the information we can obtain. The key lies in the remarkable capacity of mathematics to express the fundamental workings of the physical world--a language that the human mind is uniquely equipped to understand and manipulate. Barrow examines what mathematics actually is and describes how it makes the universe intelligible and provides a path to the underlying coherence in nature--which has led, in fact, to arguments that the universe itself is a vast computer. Yet even the most complete theory, even the most comprehensive mathematical explanation, cannot account for the uncomputable varieties of human experience and thought. "No non-poetic account of reality," he writes, "can be complete." In a field where the authorities converse in equations and mathematical notations, John Barrow speaks with the voice of thoughtful and knowledgeable humanist. Written with eloquence and expertise, Theories of Everything establishes a new perspective on humanity's efforts to explain the universe. (shrink)

My purpose in this chapter is to survey some of the principal approaches to inductive inference in the philosophy of science literature. My first concern will be the general principles that underlie the many accounts of induction in this literature. When these accounts are considered in isolation, as is more commonly the case, it is easy to overlook that virtually all accounts depend on one of very few basic principles and that the proliferation of accounts can be understood as efforts (...) to ameliorate the weaknesses of those few principles. In the earlier sections, I will lay out three inductive principles and the families of accounts of induction they engender. In later sections I will review standard problems in the philosophical literature that have supported some pessimism about induction and suggest that their import has been greatly overrated. In the final sections I will return to the proliferation of accounts of induction that frustrates efforts at a final codification. I will suggest that this proliferation appears troublesome only as long as we expect inductive inference to be subsumed under a single formal theory. If we adopt a material theory of induction in which individual inductions are licensed by particular facts that prevail only in local domains, then the proliferation is expected and not problematic. (shrink)

Will we ever discover a single scientific theory that explains everything that has ever happened and everything that will happen - a key that unlocks the ...

It is generally understood that Hegel’s influence in the United States was more or less restricted to the field of speculative philosophy. The philosophical importance of the St. Louis movement and The Journal of Speculative Philosophy is well known, just as Hegelian relationships to the New England Transcendentalists. Loyd D. Easton’s pioneering book Hegel’s First American Followers, described the independent Hegelian discussion in mid-nineteenth century Ohio. John B. Stallo and August Willich demonstrated clearly that under totally different cultural, social (...) and political preconditions than in Europe, controversial Hegelian concepts of state and society could yet be developed. Until now, however, it has not been noted that in the 1850’s there was, for a short time, a small, but significant expression of Hegelianism in the Texas Hill Country southwest of Austin, at Sisterdale, Comal County. Only some historians in the field of early Texas history have noticed that among the “lateinische Bauern” who emigrated in 1849/50 to Texas there was the Hegelian Ernst Kapp, a well-known author in the field of environmentology [Erdkunde], who settled in Sisterdale in 1849. (shrink)

In Norton(2003), it was urged that the world does not conform at a fundamental level to some robust principle of causality. To defend this view, I now argue that the causal notions and principles of modern physics do not express some universal causal principle, brought to light by discoveries in physics. Rather they merely assert that, according to relativity theory, spacetime has an invariant velocity, that of light; and that theories of matter admit no propagations faster than light.

Red Star Over Malaya is an account of the inter-racial relations between Malays and Chinese during the final stages of the Japanese occupation. In 1947, none of the three major race of Malaya - Malays, Chinese, and Indians - regarded themselves as pan-ethnic "Malayans" with common duties and problems. With the occupation forcibly cut them off from China, Chinese residents began to look inwards towards Malaya and stake political claims, leading inevitably to a political contest with the Malays. As the (...) country advanced towards nationhood and self-government, there was tension between traditional loyalties to the Malay rulers and the states, or to ancestral homelands elsewhere, and the need to cultivate an enduring loyalty to Malaya on the part of those who would make their home there in future. As Japanese forces withdrew from the countryside, the Chinese guerrillas of the communist-led resistance movement, the Malayan People's Anti-Japanese Army (MPAJA), emerged from the jungle and took control of some 70 per cent of the country's smaller towns and villages, seriously alarming the Malay population. When the British Military Administration sought to regain control of these liberated areas, the ensuing conflict set the tone for future political conflicts and marked a crucial stage in the history of Malaya. Based on extensive archival research, Red Star Over Malaya provides a riveting account of the way the Japanese occupation reshaped colonial Malaya, and of the tension-filled months that followed Japan's surrender. This book is fundamental to an understanding of social and political developments in Malaysia during the second half of the 20th century. (shrink)

The field of cognitive modeling has progressed beyond modeling cognition in the context of simple laboratory tasks and begun to attack the problem of modeling it in more complex, realistic environments, such as those studied by researchers in the field of human factors. The problems that the cognitive modeling community is tackling focus on modeling certain problems of communication and control that arise when integrating with the external environment factors such as implicit and explicit knowledge, emotion, cognition, and the cognitive (...) system. These problems must be solved in order to produce integrated cognitive models of moderately complex tasks. Architectures of cognition in these tasks focus on the control of a central system, which includes control of the central processor itself, initiation of functional processes, such as visual search and memory retrieval, and harvesting the results of these functional processes. Because the control of the central system is conceptually different from the internal control required by individual functional processes, a complete architecture of cognition must incorporate two types of theories of control: Type 1 theories of the structure, functionality, and operation of the controller, and type 2 theories of the internal control of functional processes, including how and what they communicate to the controller. This book presents the current state of the art for both types of theories, as well as contrasts among current approaches to human-performance models. It will be an important resource for professional and student researchers in cognitive science, cognitive-engineering, and human-factors.Contributors: Kevin A. Gluck, Jerry T. Ball, Michael A. Krusmark, Richard W. Pew, Chris R. Sims, Vladislav D. Veksler, John R. Anderson, Ron Sun, Nicholas L. Cassimatis, Randy J. Brou, Andrew D. Egerton, Stephanie M. Doane, Christopher W. Myers, Hansjorg Neth, Jeremy M Wolfe, Marc Pomplun, Ronald A. Rensink, Hansjorg Neth, Chris R. Sims, Peter M. Todd, Lael J. Schooler, Wai-Tat Fu, Michael C. Mozer, Sachiko Kinoshita, Michael Shettel, Alex Kirlik, Vladislav D. Veksler, Michael J. Schoelles, Jerome R. Busemeyer, Eric Dimperio, Ryan K. Jessup, Jonathan Gratch, Stacy Marsella, Glenn Gunzelmann, Kevin A. Gluck, Scott Price, Hans P. A. Van Dongen, David F. Dinges, Frank E. Ritter, Andrew L. Reifers, Laura Cousino Klein, Michael J. Schoelles, Eva Hudlicka, Hansjorg Neth, Christopher W. Myers, Dana Ballard, Nathan Sprague, Laurence T. Maloney, Julia Trommershauser, Michael S. Landy, A. Hornof, Michael J. Schoelles, David Kieras, Dario D. Salvucci, Niels Taatgen, Erik M. Altmann, Richard A. Carlson, Andrew Howes, Richard L. Lewis, Alonso Vera, Richard P. Cooper, and Michael D. Byrne. (shrink)

We address concerns raised by Maul (2012) regarding the validity of the Mayer-Salovey-Caruso Emotional Intelligence Test (MSCEIT). We respond to requests for clarifications of our model, and explain why the MSCEIT’s scoring methods stand up to scrutiny and why many reported reliabilities of the MSCEIT may be underestimates, using reanalyses of the test’s standardization sample of N = 5,000 to illustrate our point. We also organize findings from four recent articles that provide evidence for the MSCEIT’s validity based on its (...) relations with other tests. (shrink)

Discovering Eve: Ancient Israelite Women in Context. By Carol Meyers.Wives, Harlots and Concubines. By Alice L. Laffey.Jonah. A Psycho‐Religious Approach to the Prophet. By Andre LaCocque and Pierre‐Emmanuel Lacocque.The Temptation and the Passion: The Markan Soteriology, Second Edition. By Ernest Best.Theios Aner and the Markan Miracle Traditions: A Critique of the ‘Theios Aner’Concept as an Interpretative Background of the Miracle Traditions used by Mark. By Barry Blackburn.The Shepherd Discourse of John 10 and its Context: Studies by Members of the (...) Johannine Writings Seminar. Edited with introduction by Johannes Beutler, S.J., and Robert T. Fortna.The Epistle to the Hebrews: A Commentary on the Epistle to the Hebrews. By Harold W. Attridge, edited by Helmut Koester.Structure and Message of the Epistle to the Hebrews. By Albert Vanhoye, translated by James Swetnam.Religious Pluralism and Unbelief: Studies Critical and Comparative. Edited by Ian Hamnett.7he Uniqueness of Christ in the 7heocentric Model of the Christian Theology of World Religions: An Elaboration and Evaluation of the Position ofJohn Hick. By Gregory H. Carruthers.The Jewish Roots of Christian Liturgy. Edited by Eugene J. Fisher.Women, Religion and Sexuuliry: Studies on the Impact of Religious Teachings on Women. Edited by Jeanne Becher.In Whose Image? God and Gender. By Jann Aldredge Clanton.Women Towards Priesthood: Ministerial Politics and Feminist Praxis. By Jacqueline Field‐Bibb.Afrer Eve: Women, Theology and the Christian Tradition. Edited by J. Martin Soskice.Karl Barth: Biblical and Evangelical Theologian. By Thomas F. Torrance.Theology und Dialogue: Essay in Conversation with George Lindbeck. Edited by Bruce D. Marshall.From Theology to Social Theory: Juan Luis Segundo and the Theology of Liberation. By Marsha Aileen Hewitt.Liberation Theology at the Crossroads: Democracy or Revolution. By Paul E. Sigmund.Global Responsibility: In Search of a New World Ethic. By Hans Kung.Marxism, Moralig and Social Justice. By R. G. Peffer.The Political Philosophy of the British Idealists. By Peter P. Nicholson.The Political Philosophy of Michael Oakeshott. By Paul Franco.Divine Action. By Keith Ward.Free Willand the Christian Faith. By W. S. Anglin.Tracrurian Semantics: Finding Sense in Wirrgetisrein's ‘Tractatus’. By Peter Carruthers.The Metaphyics of the ‘Tracratus’. By Peter Carruthers.Realism with a Human Face. By Hilary Putnam.Explanation and its Limits. Edited by Dudley Knowles.Mencius and Aquinas: Theories of Virtue and Conceptions of Courage. By Lee H. Yearly.Hobbes. By Richard Tuck.Freedom and the End of Reason: On the Moral Foundation of Kant's Critical Philosophy. By Richard L. Velkley.Reason in Religion: The Foundarions of Hegel's Philosophy of Religion. By Walter Jaeschke.International Kierkegaard Commentary, VoL 13: The Corsair Affair. Edited by Robert L. Perkins.Ssren Kierkegaard: ‘Eighteen Upbuilding Discourses’. Edited by Howard V. Hong and Edna H. Hong.Lonergan Workshop, Volume 6. Edited by Fred Lawrence.Holy City, Holy Places: Christian Attitudes to Jerusalem and the Holy Land in the Fourth Century. By P. W. L. Walker.Politics, Poetics and Hermeneutics in Milton s Prose. Edited by David Loewenstein and James Grantham Turner.Beauty and Holiness: The Dialogue between Aesthetics and Religion. By James Alfred Martin.Science Deified & Science Defied: The Historical Significance of Science in Western Culture. Volume 2: From the Earl? Modern Age through the Romantic Era ca. 1640 to ca. 1820. By Richard Olson.The Vatican and Zionism: Conflict in the Holy Land, 1895‐1925. By Sergio I. Minerbi.The Social Dimensions of Sectarianism: Sects and New Religious Movements Contemporary Society. By Bryan Wilson.Confessor between East and West: A Portrait of Ukrainian Cardinal Josyf Slipyj. By Jaroslav Pelikan. (shrink)

Book reviewed in this article: The Abuse of Casuistry: A History of Moral Reasoning. By Albert R. Jonsen and Stephen Toulmin.

Powerful conversations between His Holiness the Dalai Lama and leading scientists on the most pressing issue of our time. Engage with leading scientists, academics, ethicists, and activists, as well as His Holiness the Dalai Lama and His Holiness the Karmapa, who gathered in Dharamsala, India, for the twenty-third Mind and Life conference to discuss arguably the most urgent questions facing humanity today: What is happening to our planet? What can we do about it? How do we balance the concerns of (...) people against the rights of animals and against the needs of an ecosystem? What is the most skillful way to enact change? And how do we fight on, even when our efforts seem to bear no fruit? Inspiring, edifying, and transformative, this should be required reading for any citizen of the world. (shrink)

This article begins with some preliminary remarks about the general features and basic varieties of reflective equilibrium in moral reflection. It then considers a couple of preliminary doubts about this method. One of these doubts claims that the most plausible interpretation of RE is so comprehensive that it risks paralyzing our thinking, while the other claims that this same version of RE is insufficiently determinate in practical contexts and will thus fail to be sufficiently action-guiding. The article then explicates the (...) sense in which RE qualifies as a coherence theory of justification, and considers several objections to RE that flow from its reliance on the putative connection between coherence and moral justification. (shrink)

"This is a remarkable book: wide-ranging, resonant, and well-written; it is also reflective and personable, warm and engaging." —Philosophy and Literature "With this book Caputo takes his place firmly as the foremost American, continental post-modernist... " —International Philosophical Quarterly "One cannot but be impressed by the scope of Radical Hermeneutics." —Man and World "Caputo’s study is stunning in its scope and scholarship." —Robert E. Lauder, St. John’s University, The Thomist For John D. Caputo, hermeneutics means radical thinking without (...) transcendental justification: attending to the ruptures and irregularities in existence before the metaphysics of presence has a chance to smooth them over. Radical Hermeneutics forges a closer collaboration between hermeneutics and deconstruction than has previously been attempted. (shrink)

There can be no mistaking the importance of Caputo's work." —Edith Wyschogrod "No one interested in Derrida, in Caputo, or in the larger question of postmodernism and religion can afford to ignore this pathbreaking study.

John Barrow is increasingly recognized as one of our most elegant and accomplished science writers, a brilliant commentator on cosmology, mathematics, and modern physics. Barrow now tackles the heady topic of impossibility, in perhaps his strongest book yet. Writing with grace and insight, Barrow argues convincingly that there are limits to human discovery, that there are things that are ultimately unknowable, undoable, or unreachable. He first examines the limits on scientific inquiry imposed by the deficiencies of the human mind: (...) our brain evolved to meet the demands of our immediate environment, Barrow notes, and much that lies outside this small circle may also lie outside our understanding. Barrow investigates practical impossibilities, such as those imposed by complexity, uncomputability, or the finiteness of time, space, and resources. Is the universe finite or infinite? Can information be transmitted faster than the speed of light? The book also examines the deeper theoretical restrictions on our ability to know, including Godel's theorem--which proved that there were things that could not be proved--and Arrow's Impossibility theorem about democratic voting systems. Finally, having explored the limits imposed on us from without, Barrow considers whether there are limits we should impose upon ourselves. For instance, if the secrets of the atom are to be found only by recreating extreme environments at great financial cost, just how much should we devote to that quest? Weaving together this intriguing tapestry, he illuminates some of the most profound questions of science, from the possibility of time travel to the very structure of the universe. (shrink)