In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 30-42 [Access article in PDF] How Can Music Seem to be Emotional? Kingsley Price Johns Hopkins University Preliminary Let me make some preliminary remarks about my question. First, the distinction employed in it, the distinction between seeming and reality, comes in two forms. The first is inclusive. A thing that really is so-and-so also seems to be so-and-so. The butler really (...) is guilty and seems guilty as well. The second is exclusive. A thing that is really not so-and-so seems to be so-and-so. The butler is really not guilty but seems to be guilty. The distinction that underlies my question is of the exclusive form.Second, the music I ask about is not music as read from scores on paper or held in memory. Nor is it music that contains linguistic elements-words or gestures as in song, opera, ballet, etc. Rather, it is purely instrumental music, and that as perceived or heard.Third, the emotions I refer to are not physiological conditions that may cause them, nor the behavior that may express them, but the conscious feelings we find in ourselves when we are undergoing emotion. [End Page 30] The Problem Persons (perhaps even the lower animals) can seem to be, without really being, emotional. They are pretending, or we perceive mistakenly. There is no difficulty, in principle, in explaining the situation. But there would be if they were sculptured persons only-that is, if they could not possibly be emotional. A sculpture cannot seem to be emotional by pretending it; nor can we perceive mistakenly that it is emotional when we know that it is a sculpture only.Much music is like sculpture. Not personal, we know that it cannot really be emotional. None-the-less, we hear the wedding march from Mendelssohn's music for A Midsummer Night's Dream as joyful, the second movement of Chopin's Sonata in B-flat Minor as sorrowful, "The Great Fugue" as grimly resigned, the first movement of the first Razumowski as hopeful, etc. How can this be so? How can music seem to be emotional?I look for an answer to this question, first, within the perception, the hearing of music, and then, without it in its meaning. If seeming emotionality is found in either place, I shall have answered the question. And now, for the first place. The Perception In sense perception there are two major constituents.1 One is awareness; the other is the object of awareness. Awareness occurs in all the kinds of consciousness-in remembering, imagining, dreaming, and thinking, for example, as well as in sense perception. In this last, it is brought about by operation of the senses; while in the others, that operation plays no direct part. But although it differs in its cause, awareness in sense perception is precisely the same, considered in itself, as it is in all the other kinds of consciousness, considered in themselves.What is awareness? It cannot be explained, as many notions can, by eliciting its parts. To understand what squareness is, for example, we need only bring forward the parts that constitute it: four straight lines equal in length, four right angles, and closed plane figure. But awareness has no parts and cannot be explained in this way. To call attention to its simplicity and its identity in all kinds of consciousness, indeed, is all that can be done to explain it though we might add the simile that likens awareness to the light that brings things before our minds out of the dark that conceals them in its absence.Now, hearing is a kind of sense perception-the kind that occurs by virtue of operation of the auditory organs; and music heard is one of the objects of auditory awareness. Can we understand how this object can seem to be emotional by appeal to the awareness of it? If that awareness seemed to exist and did not really do so, the answer would be that we cannot since the awareness of it... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 12.1 (2004) 30-42 [Access article in PDF] How Can Music Seem to be Emotional? Kingsley Price Johns Hopkins University Preliminary Let me make some preliminary remarks about my question. First, the distinction employed in it, the distinction between seeming and reality, comes in two forms. The first is inclusive. A thing that really is so-and-so also seems to be so-and-so. The butler really (...) is guilty and seems guilty as well. The second is exclusive. A thing that is really not so-and-so seems to be so-and-so. The butler is really not guilty but seems to be guilty. The distinction that underlies my question is of the exclusive form.Second, the music I ask about is not music as read from scores on paper or held in memory. Nor is it music that contains linguistic elements-words or gestures as in song, opera, ballet, etc. Rather, it is purely instrumental music, and that as perceived or heard.Third, the emotions I refer to are not physiological conditions that may cause them, nor the behavior that may express them, but the conscious feelings we find in ourselves when we are undergoing emotion. [End Page 30] The Problem Persons (perhaps even the lower animals) can seem to be, without really being, emotional. They are pretending, or we perceive mistakenly. There is no difficulty, in principle, in explaining the situation. But there would be if they were sculptured persons only-that is, if they could not possibly be emotional. A sculpture cannot seem to be emotional by pretending it; nor can we perceive mistakenly that it is emotional when we know that it is a sculpture only.Much music is like sculpture. Not personal, we know that it cannot really be emotional. None-the-less, we hear the wedding march from Mendelssohn's music for A Midsummer Night's Dream as joyful, the second movement of Chopin's Sonata in B-flat Minor as sorrowful, "The Great Fugue" as grimly resigned, the first movement of the first Razumowski as hopeful, etc. How can this be so? How can music seem to be emotional?I look for an answer to this question, first, within the perception, the hearing of music, and then, without it in its meaning. If seeming emotionality is found in either place, I shall have answered the question. And now, for the first place. The Perception In sense perception there are two major constituents.1 One is awareness; the other is the object of awareness. Awareness occurs in all the kinds of consciousness-in remembering, imagining, dreaming, and thinking, for example, as well as in sense perception. In this last, it is brought about by operation of the senses; while in the others, that operation plays no direct part. But although it differs in its cause, awareness in sense perception is precisely the same, considered in itself, as it is in all the other kinds of consciousness, considered in themselves.What is awareness? It cannot be explained, as many notions can, by eliciting its parts. To understand what squareness is, for example, we need only bring forward the parts that constitute it: four straight lines equal in length, four right angles, and closed plane figure. But awareness has no parts and cannot be explained in this way. To call attention to its simplicity and its identity in all kinds of consciousness, indeed, is all that can be done to explain it though we might add the simile that likens awareness to the light that brings things before our minds out of the dark that conceals them in its absence.Now, hearing is a kind of sense perception-the kind that occurs by virtue of operation of the auditory organs; and music heard is one of the objects of auditory awareness. Can we understand how this object can seem to be emotional by appeal to the awareness of it? If that awareness seemed to exist and did not really do so, the answer would be that we cannot since the awareness of it... (shrink)

This article argues that Kaminski’s concept of philosophy meets the requirements for being a Christian philosophy as articulated by John Paul II. In the encyclical letter Fides et Ratio, John Paul II affirmed the possibility, existence, meaning, and need for a Christian philosophy. He distinguished three stances of philosophy concerning the Christian faith. First, philosophy should be completely independent of the Biblical Revelation but implicitly open to the supernatural. A second stance adopted by philosophy is often designated as (...) Christian philosophy. Third, philosophy presents another stance that is closely related to theology. Kamiński constructed an understanding of philosophy that is original, universal, and autonomous. Such a notion of philosophy was based on the classical theory of being, which fulfils the demand for the autonomy of philosophy through its relationship with faith. Kamiński’s doctrinal standpoints in philosophy are rational, objective, and universal. According to him, philosophy is also compatible with the Christian faith. In this sense, one can speak of his philosophy as a Christian philosophy. --------------- Received: 22/04/2021. Reviewed: 06/09/2021. Accepted: 23/10/2021. (shrink)

After examining the ways in which Newman employed the tools of rhetoric in his Apologia pro Vita Sua in response to Charles Kingsley’s charges against him, this essay charts Newman’s use of his personal testimony to proclaim the Gospel and defend the Catholic Faith and concludes with an analysis of the strengths and potential weaknesses of his approach.

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 11.2 (2003) 194-199 [Access article in PDF] June Boyce-Tillman, Constructing Musical Healing. (London: Jessica Kingsley Publishers, 2000) June Boyce-Tillman has written a wonderfully stimulating book. Her writing style is eminently readable and the flow of ideas can be readily absorbed. Her forays across many different areas of musical ideation and the various oppositions that exist in and among different cultures reveal that we (...) still have much to learn about the true nature of music. We also have much to change to reach the necessary levels of enlightenment that would be universally beneficial to human life. This book offers some enlightenment. Enlightenment, as the Buddha says, is a process, not a thing, so my purpose here is to give enough of an overview so that you may experience reading the book, the author's cogent insights, posing your own questions about music as a human endeavor, and to consider some of my criticisms.Her primary thesis is spelled out succinctly: My aim in this book is to examine how these polarities are associated with the healing/therapeutic properties of music and how they are reflected in different musical traditions (32). [End Page 194]The emphasis on the healing/therapeutic properties of music is well taken and she pursues these to glorious ends. In examining these properties, one becomes completely engrossed in thinking about music per se, raising both answers and puzzles. Boyce-Tillman effectively plants the seeds for inquiry that remain long after the reading is complete.Chapter 1, "Setting the Scene," is insightful in laying the ground for examining several distinct areas: ways of knowing, notions of well-being, healing as process, models of health, creativity and well-being, and musical development. She then comes to the task prepared to battle with a difficult subject, difficult because of the elusive nature of the subject, by reporting on her own musical and contemplative experiences. It is important to know her own path so that we can examine her conclusions from a deeper perspective.Next she establishes the polarities on which the rest of the book rests, and the framework on which each chapter is built: community/individualism; containment/freedom; expression/confidentiality; unity/diversity; challenge/nurture; excitement/relaxation; and embodiment/transcendence. These are explored after setting forth "A model of the self" and "Music and the model of the self."Two features are helpful to understanding the thesis and keeping track of the narrative. One is the case studies she includes to further explain the specific polarity, and the other is the summary at the end of each chapter which assists greatly in retaining cogent contact with the discourse.Chapter 2, "Of Philosophers and Thinkers," an examination of the Western outlook, although viewed from Boyce-Tillman's healing-therapeutic perspective, is a worthwhile read for even the casual reader. It spans the philosophical/aesthetic area sufficiently so that I will assign the reading of this particular chapter to my graduate students where that subject is appropriate. Here again, the six polarities come into play through an explication of each from the point of view of philosophers, aestheticians, and other writers on music.Having dealt with the Western view, she turns to shamanistic practice in Chapter 3, "Of Shamans and Healers." Intentional or not, these two chapters form a metapolarity for this is where the contrasts are at their widest points. The various dimensions and uses of music as they exist in cultures based on metaphysical beliefs are detailed and revealed through extensive and representative examples.Chapter 4, "Of a New Consciousness," explores the New Age view. She states: [t]he New Age is a many-faceted collection of traditions that has drawn on a variety of sources—both ancient and modern—to balance contemporary trends such as elitism, commercialism, materialism, racism and sexism. It has produced a variety of musical practices, many of the syntheses of ancient traditions and contemporary ideas. Communal music making can represent healing at a personal, ecological and cosmic level. The interconnectedness of the cosmos can be accessed and expressed in music (199). [End Page... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy of Music Education Review 11.2 (2003) 194-199 [Access article in PDF] June Boyce-Tillman, Constructing Musical Healing. (London: Jessica Kingsley Publishers, 2000) June Boyce-Tillman has written a wonderfully stimulating book. Her writing style is eminently readable and the flow of ideas can be readily absorbed. Her forays across many different areas of musical ideation and the various oppositions that exist in and among different cultures reveal that we (...) still have much to learn about the true nature of music. We also have much to change to reach the necessary levels of enlightenment that would be universally beneficial to human life. This book offers some enlightenment. Enlightenment, as the Buddha says, is a process, not a thing, so my purpose here is to give enough of an overview so that you may experience reading the book, the author's cogent insights, posing your own questions about music as a human endeavor, and to consider some of my criticisms.Her primary thesis is spelled out succinctly: My aim in this book is to examine how these polarities are associated with the healing/therapeutic properties of music and how they are reflected in different musical traditions (32). [End Page 194]The emphasis on the healing/therapeutic properties of music is well taken and she pursues these to glorious ends. In examining these properties, one becomes completely engrossed in thinking about music per se, raising both answers and puzzles. Boyce-Tillman effectively plants the seeds for inquiry that remain long after the reading is complete.Chapter 1, "Setting the Scene," is insightful in laying the ground for examining several distinct areas: ways of knowing, notions of well-being, healing as process, models of health, creativity and well-being, and musical development. She then comes to the task prepared to battle with a difficult subject, difficult because of the elusive nature of the subject, by reporting on her own musical and contemplative experiences. It is important to know her own path so that we can examine her conclusions from a deeper perspective.Next she establishes the polarities on which the rest of the book rests, and the framework on which each chapter is built: community/individualism; containment/freedom; expression/confidentiality; unity/diversity; challenge/nurture; excitement/relaxation; and embodiment/transcendence. These are explored after setting forth "A model of the self" and "Music and the model of the self."Two features are helpful to understanding the thesis and keeping track of the narrative. One is the case studies she includes to further explain the specific polarity, and the other is the summary at the end of each chapter which assists greatly in retaining cogent contact with the discourse.Chapter 2, "Of Philosophers and Thinkers," an examination of the Western outlook, although viewed from Boyce-Tillman's healing-therapeutic perspective, is a worthwhile read for even the casual reader. It spans the philosophical/aesthetic area sufficiently so that I will assign the reading of this particular chapter to my graduate students where that subject is appropriate. Here again, the six polarities come into play through an explication of each from the point of view of philosophers, aestheticians, and other writers on music.Having dealt with the Western view, she turns to shamanistic practice in Chapter 3, "Of Shamans and Healers." Intentional or not, these two chapters form a metapolarity for this is where the contrasts are at their widest points. The various dimensions and uses of music as they exist in cultures based on metaphysical beliefs are detailed and revealed through extensive and representative examples.Chapter 4, "Of a New Consciousness," explores the New Age view. She states: [t]he New Age is a many-faceted collection of traditions that has drawn on a variety of sources—both ancient and modern—to balance contemporary trends such as elitism, commercialism, materialism, racism and sexism. It has produced a variety of musical practices, many of the syntheses of ancient traditions and contemporary ideas. Communal music making can represent healing at a personal, ecological and cosmic level. The interconnectedness of the cosmos can be accessed and expressed in music (199). [End Page... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:In MemoriamForest HansenKingsley Blake Price, Professor of Philosophy at The Johns Hopkins University for more than three decades, died in Baltimore on October 27, 2009, at the age of 92. He had long served as an editorial consultant for PMER and participated in numerous PME international symposia. His personal and academic life drew admiration from his colleagues, students, and friends (overlapping classes).Kingsley was born in Salem, Indiana, where (...) his father was a Baptist minister. The family moved from there to California, and Kingsley grew up in Berkeley. He earned his B.A. with highest honors from University of California, Berkeley (1938) and went on there for his M.A. (1942) and Ph.D. (1946). His dissertation was on Locke’s theory of knowledge. Kingsley taught first at the University of Washington, then at the University of Nevada and Sarah Lawrence College (where he became a good friend of Susanne Langer) before becoming an assistant professor of philosophy and education at Hopkins in 1953. He retired from Hopkins in 1986. In the meantime he published books and articles, presented invited papers, and traveled extensively, especially to England, France, Italy, and Greece. In 1973–74 he was president of the Philosophy of Education Society.What is especially remarkable about this is that Kingsley became blind at the age of four, as a result of undiagnosed scarlet fever. For the rest of his life he was dependent upon others to read to him (he was never keen on taped readings, and was a consultant to the Library of Congress concerning recordings for the blind). He also needed others to help him with daily practical tasks. Yet he remained fiercely independent and lived alone until his death. He did not use a seeing-eye dog and only rarely a white cane.Besides his two books, Education and Philosophical Thought (1962) and On [End Page 194] Criticizing Music (1982), Kingsley published numerous articles and reviews in the Journal of Philosophy, the Review of Metaphysics, the Journal of Aesthetics and Art Criticism, Educational Theory, the British Journal of Aesthetics, the Philosophy of Music Education Review, and others. His publications were mostly on topics of art (especially music) and education. He had long been working on a manuscript of reflections upon the alleged emotional qualities of music. Kingsley criticized other theories as having inconsistent of otherwise insupportable claims. Some of his former students hope to bring this work to fruition as a book.Kingsley took piano lessons as a youngster and, typically, excelled. As a teenager he placed second in a Major Bowes Amateur Hour radio competition and considered a career as a concert pianist. When one former student asked why he had not pursued that, Kingsley replied that philosophy was more in need of an excellent philosopher than music was of an only good pianist.A February memorial for Kingsley was postponed because of a blizzard in the Baltimore area. On April 25, 2010, former graduate students, readers, colleagues, and friends—some from as far away as California, Wyoming, Hawaii, and Florida—gathered in Baltimore to honor Kingsley and share their remembrances. Besides their expressions of admiration for his philosophical acumen and his rigorous teaching, people noted Kingsley’s high moral principles, his wide range of interests in the humanities, his commitment to efforts promoting world peace, and his connoisseurship in gardening and antique furniture. Many graduate students rode with him on his tandem bicycle, and later invited him to give papers at their colleges. He was a meticulous dresser and was proud of his bow ties, his four-in-hands, and his beret. Besides such personal testimonies by those present, letters by family members, friends abroad, former graduate students, and other friends were read. Photographs were on display, and recordings of some of Kingsley’s favorites by Bach, Schubert, and Vaughan Williams were played.Above all, Kingsley was that rare professor who maintained friendship with many of his students. He is survived by an older brother, two sisters, and numerous nephews, nieces, and their offspring. And by his many friends for whom his life has made a lasting impact. [End Page 195]Forest HansenEaston, Maryland Professor Emeritus, Lake Forest College forestval2... (shrink)

This essay examines the possibility that Charles Kingsley’s sermon “The True Gentleman” was in part a response to John Henry Newman’s classic definition of the gentleman in The Idea of a University, and explores the principal theological differences underlying the two texts.

This is the first book to analyze systematically crucial aspects of ancient Greek philosophy in their original context of mystery, religion, and magic. The author brings to light recently uncovered evidence about ancient Pythagoreanism and its influence on Plato, and reconstructs the fascinating esoteric transmission of Pythagorean ideas from the Greek West down to the alchemists and magicians of Egypt, and from there into the world of Islam.

This new edition includes a substantial postscript by the author, in which he responds to thirty years of discussion, criticism and further work in the field to ...

Natural Law and Natural Rights is widely recognised as a seminal contribution to the philosophy of law, and an essential reference point for all students of the subject. This new edition includes a substantial postscript by the author responding to thirty years of comment, criticism, and further work in the field.

The aim -- The journey -- The goal -- The view -- The endless joy.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:John Henry Newman and the Development of Doctrine: Encountering Change, Looking for Continuity by Stephen MorganReinhard HütterJohn Henry Newman and the Development of Doctrine: Encountering Change, Looking for Continuity by Stephen Morgan. Foreword by Ian Ker (Washington, DC: Catholic University of America Press, 2021), xvi + 315 pp.St. John Henry Newman was controversial during much of his lifetime—as an Anglican as well as a Catholic. Nothing (...) has changed since. There has been an eagerness to silence his voice, and with it the challenge of his theological insights then, and there is such an eagerness to do so also now—in ways more or less subtle. There are historians whose chosen object of study happens to be the Victorian Newman in the Victorian age and who take the immanent frame they tacitly presuppose as normative horizon and their assumed attitude of scientific detachment as indispensable precondition for historical objectivity, and who dismiss all interpretations of Newman that happen to display signs of substantive agreement with his insights and tenets as "Newman hagiographies" lacking the allegedly requisite scientific distance from their object of investigation. This principle of critical detachment would, of course, entail that Platonists are disqualified from investigating reliably Plato's thought, and the same would obtain presumably for Aristotelians regarding Aristotle, for Thomists regarding Thomas Aquinas, for Marxists regarding Karl Marx, for Foucaultians regarding Foucault, and so on and so forth—and last but not least, for historians committed to the immanent frame and historicist tenets regarding their interpretations of Troeltsch and Mannheim. Such an assumption, when consistently applied, carries itself, of course, sooner or later ad absurdum, but the derogatory denomination "Newman hagiography" survives and is conveniently attachable to whatever interpretation one likes to disqualify as scholarly serious and academically reputable work on Newman. Next to the "unmaskers" of "Newman hagiographies" there are those Newman scholars of a primarily evangelical and Anglican provenance eager to demonstrate that Newman's self-characterization, primarily [End Page 1335] in his Apologia Pro Vita Sua, is at best an ex post facto retro-projection, and hence an inherently unreliable, if not an intentional, re-composition of his intellectual past meant to be deceptive and hence bordering on the mendacious—in short, a renewal of Kingsley's charge. Things are not necessarily better on the Catholic side—since Orestes Brownson's attack, there continue notions, popular among Catholic traditionalists as well as Lefebvrists, that Newman's theory of the development of doctrine, if not outright modernist, is at best crypto-modernist, a view sadly encouraged by Catholic neo-modernists who instrumentalize Newman's account as a justification for interpreting "change" as an interminable but allegedly unavoidable sequence of ruptures and "development" as the intentional activity of progressive developers of doctrine establishing an ongoing praxis of pre-projected desired transmutations of faith, doctrine, and practice.It takes so-called "Newman hagiographers" to set the record straight and to save Newman's ongoingly pertinent and indeed salutary insights from multiple distortions and instrumentalizations, let alone attempts of effectively silencing Newman by way of a more or less subtle character assassination. It requires painstaking archival work and a close, careful, and comprehensive reading of Newman's published letters, diary entries, and works (in their original unrevised versions) as well as letters and works of his interlocutors and collaborators in the Oxford Movement to set the record straight, to unearth Newman's authentic voice, and first and foremost, to acquit him of the charge of systematic disingenuity, if not duplicity, in putting together his own account of the development of his religious opinions.John Henry Newman and the Development of Doctrine comprises, next to an introduction and a conclusion, four substantive chapters of about equal length: the first covering the years up to 1833, with a focus on Newman's first monograph, The Arians of the Fourth Century; the second considering the period from 1833 to 1838, with a focus on the Oxford Movement, the Tracts for the Times, and the Via Media; the third covering the period from 1839 to 1842, with a focus on Tract 90 and its aftermath; the fourth and final chapter advancing close... (shrink)

Sex differences in willingness to take physical risks and in concern for peer esteem may be relevant to whether women should serve in combat, since two major fears soldiers experience are of being injured and of not measuring up as warriors. Women's relative aversion to nonphysical risk may have workplace implications, since risk taking is an attribute of most successful executives.

The use of the social sciences in the interpretation of the New Testament emerged from the 1970s and has become a standard methodology for interpreting the New Testament. However, it has not been significantly used in the interpretation of the New Testament in Nigeria by biblical scholars. This article discusses what social-scientific criticism is and the need for its application in the interpretation of the New Testament by Nigerian New Testament scholars for a better understanding of the New Testament and (...) the people, beliefs and teachings it presents and contextualisation in the face of changing contexts of Christianity in Nigeria. Contribution: As far as we know, this article is the first one written on using social-scientific criticism to interpret the New Testament in the Nigerian context. It therefore contributes to the need for a multidisciplinary approach to interpreting the New Testament in Nigeria in particular and Africa in general. It therefore contributes also on methodological considerations with regard to interpreting the New Testament. (shrink)

There is a mental malaise creeping through the collective human mindset. Mass psychosis is becoming normalized. It is time to break free... One of the key problems facing human beings today is that we do not look after our minds. As a consequence, we are unaware of the malicious impacts that infiltrate and influence us on a daily basis. This lack of awareness leaves people open and vulnerable. Many of us have actually become alienated from our own minds, argues (...) class='Hi'>Kingsley L. Dennis. This is how manipulations occur that result in phenomena such as crowd behaviour and susceptibility to political propaganda, consumerist advertising and social management. Mass psychosis is only possible because humanity has become alienated from its transcendental source. In this state, we are prisoners to the impulses that steer our unconscious. We may believe we have freedom, but we don’t. Healing the Wounded Mind discusses these external influences in terms of a collective mental disease – the wetiko virus (Forbes), ahrimanic forces (Steiner), the alien mind (Castaneda), and the collective unconscious shadow (Jung). The human mind has been targeted by corrupt forces that seek to exploit our thinking on a grand scale. This is the ‘magician’s trick’ that has kept us captive within the social systems that both distract and subdue us. In the first part of this transformative book, the author outlines how the Wounded Mind manifests in cultural conditioning, from childhood onwards. In the second part, he examines how ‘hypermodern’ cultures are being formed by this mental psychosis and shaping our brave new world. In an inspiring conclusion, we are shown the gnostic path to freedom through connecting with the transcendental source of life. (shrink)

This launch volume in the Founders of Modern Political and Social Thought series presents a critical examination of Aquinas' thought, combining an accessible, historically-informed account of his work with an assessment of his central ideas and arguments. John Finnis presents a richly-documented critical review of Aquinas's thought on morality, politics, law, and method in social science. Unique in his coverage of Aquinas's primary and secondary texts and his own vigorous argumentation on many themes, the author focuses on the philosophy (...) in Aquinas's texts, and demonstrates how this interconnects with the theological elements. Professor Finnis shows how Aquinas, despite some medieval limitations, makes clear and profound contributions to present debates. (shrink)

Visions of an interconnected future are on the rise that foresee technologies moving toward ubiquitous "everywhere" computing and the rise of the "Internet of Things." This article examines emerging trends in informational connectivity that indicates shifts toward upcoming scenarios of re-imagined geographies and spatial landscapes that are sensored and networked. I examine how the relationships, processes, and flows between people, physical objects, and the environment will make implicit information explicit and engagement between the physical and the digital more commonplace. These (...) are the scenarios presented by emerging applications of location-specific, informationally augmented objects: a real-time sensored future. (shrink)

SYMBOLIC LOGIC. CHAPTER I. ON THE FORMS OF LOGICAL PROPOSITION. IT has been mentioned in the Introduction that the System of Logic which this work is ...

Families and clinicians approaching a child’s death in the paediatric intensive care unit (PICU) frequently encounter questions surrounding medical decision-making at the end of life (EOL), including defining what is in the child’s best interest, finding an optimal balance of benefit over harm, and sometimes addressing potential futility and moral distress. The best interest standard (BIS) is often marshalled by clinicians to help navigate these dilemmas and focuses on a clinician’s primary ethical duty to the paediatric patient. This approach does (...) not consider a clinician’s potential duty to the patient’s family. This paper argues that when a child is dying in the PICU, the physician has a duty to serve both the patient and the family, and that in some circumstances, the duty to serve the family becomes as important as that owed to the child. We detail the limitations of the BIS in paediatric EOL care and propose the relational potential standard as an additional ethical framework to guide our decisions. (shrink)

The main theme of this book is the challenge to ethics from philosophical scepticism and from contemporary forms of consequentialism.

Sex differences in aggressive and risk-taking behaviors have practical implications for sexual integration of military combat units. The social-role theory implies that female soldiers will adapt to their role and display the same aggressive and risk-taking propensities as their male comrades. If sex differences reflect evolved propensities, however, adoption of the soldier's role is unlikely to eliminate those differences.

The concept of Christian Philosophy is not new in the history of philosophy. However, since the mid-twentieth century the idea of Christian Philosophy gained momentum and has become an object of explicit discussion among philosophers. The historical circumstances leading to its emergence as a distinct type of philosophy are not here discussed, and the existence of Christian Philosophy with a distinct content and purpose that sets it apart from other philosophies is here presupposed. Instead, the paper focuses on the concept (...) and methods of practising Christian Philosophy with specific reference to the methodology developed by Stanisław Kamiński. The paper argues for the suitability of his method of philosophising within the context of Christian Philosophy. Kamiński proposes a unique style that is strictly philosophical but also Christian. This methodology was based on the classical theory of being which fulfils the demand for the autonomy of philosophy but in relationship to faith. Kamiński’s doctrinal standpoints in philosophy are rational, objective, and universal. But is also most friendly and compatible with the Christian faith. In this sense, one can speak of his Christian philosophy and the suitability of his methodology for the practice of Christian philosophy. (shrink)

Religion: a socio-spiritual phenomenon that pervades and influences human actions in all realms of human existences plays diverse and divergent roles in the society. Therefore, it is difficult to define with a simply and a single category. Hence, on the one hand, Karl Marx saw it as an instrument that supports the status quo and oppresses the less privileged and the powerless and as such a vital force in the legitimization of social ills in the society. On the other hand, (...) Marx Webber and other functional theorists maintain that religion as a social fact is a force in mobilizing social solidarity and unified actions against the social order. In this direction religion therefore plays revolutionary roles in any given society. Against the backdrop of the seeming contradicting and conflicting positions of these two main schools of thought in the field of sociology of religion, this paper is poised to reassess the divergent roles religion has played in history among the oppressed people of the world, using the both Marxian and Webberian paradigms as a matrix. This paper considers oppressive society as a society that maintains a social and economic classification of its members as a norm. It is also noted that it is through such classification of its members in their nexus that social injustice, discriminations, dehumanization are maintained. This situation is the defining paradigm of the global village , governed strictly by economic dictum. To this end therefore, this paper re-invokes the roles religion played in the ‘Antebellum’ America, with a view of applying the same in the modern era, which has great resemblance with the Antebellum America, in terms of oppression, though not in its magnitude. (shrink)

With precision and profundity born of 30 years of devoted study, John Boyle offers an essential introduction to St. Thomas Aquinas on Scripture, shedding helpful light on the goals, methods, and commitments that animate the Angelic Doctor's engagement with the sacred page. Because the genius of St. Thomas's approach to the Bible lies not so much in its novelty but rather in the fidelity and clarity with which he recapitulates the riches of the preceding interpretive Tradition, this initiation into (...) St. Thomas's vision of Scripture is itself an orientation to the Church's vision of Scripture, from the Fathers through and beyond the Middle Ages. St. Thomas's embeddedness within the Church's Tradition and his own historical context is integral to his approach to Scripture, yet it sets him at some distance from modern readers, for whom his interpretive vision may seem perplexing or even impenetrable. In this Primer, Boyle first provides an acclimation to this medieval context through a survey and explanation of pertinent technical terminology used by St. Thomas and characteristic of the scholastic theology of the time. With an eye to the medieval practice of considering Scripture according to the fourfold division of causes, Boyle builds on this initial foundation by exploring in turn St. Thomas's accounts of the end or use of Scripture (final cause), its divine and human authorship (efficient cause), its order and division (material cause), and its literary styles or genres (formal cause). Drawing on writings from across St. Thomas's corpus, but especially his work On the Commendation and Division of Sacred Scripture and the prologues to his biblical commentaries, Boyle masterfully elucidates both the hermeneutical principles and deep wisdom of the Angelic Doctor's approach to Scripture, imparting invaluable guidance not only for reading and understanding St. Thomas and other great masters of the Tradition, but also-and ultimately-for understanding Scripture in light of this Tradition and reading it with greater benefit and joy. (shrink)

Kingsley Widmer, one of the most insightful and provocative learned critics, has long had a considerable influence on D. H. Lawrence studies. Here he elaborates the crucial argument that the erotic conversion experience and its dialectic of social negation centrally define Lawrence, thus creating his major legacies. In dialectically considering all of Lawrence’s novels and many of his essays and stories, Widmer carries the issues beyond the texts to Lawrence’s literary and ideological inheritors, including Henry Miller and Norman Mailer. (...) In addition, he imbeds Lawrence’s fictions and roles in the "dark prophecy" of affirmatively countering the Nietzschean tradition and, in a striking chapter on Lady Chatterley’s Lover explores the use of obscenity, sexual ideology, and anticlass utopianism. This is Lawrence as a major dissident culture hero with a still pertinent, drastic revisionism of human responses in a nihilistic world. It is a large and controversial critical view. (shrink)

The notion of proof is central to mathematics yet it is one of the most difficult aspects of the subject to teach and master. In particular, undergraduate mathematics students often experience difficulties in understanding and constructing proofs. Understanding Mathematical Proof describes the nature of mathematical proof, explores the various techniques that mathematicians adopt to prove their results, and offers advice and strategies for constructing proofs. It will improve students’ ability to understand proofs and construct correct proofs of their own. The (...) first chapter of the text introduces the kind of reasoning that mathematicians use when writing their proofs and gives some example proofs to set the scene. The book then describes basic logic to enable an understanding of the structure of both individual mathematical statements and whole mathematical proofs. It also explains the notions of sets and functions and dissects several proofs with a view to exposing some of the underlying features common to most mathematical proofs. The remainder of the book delves further into different types of proof, including direct proof, proof using contrapositive, proof by contradiction, and mathematical induction. The authors also discuss existence and uniqueness proofs and the role of counter examples. (shrink)

Despite recurring efforts, a gap exists across a variety of contexts between the protection of patients' safety in theory and in practice. This timely Research Handbook highlights these critical issues and suggests both legal and policy changes are necessary to better protect patients' safety. Multidisciplinary in nature, this Research Handbook features contributions from eminent academics, policy makers and medical practitioners from the Global North and South, discussing the essential facets concerning patient safety and the law. It highlights how the role (...) of legislation and case law has the potential to influence, both positively and negatively, medical practice and the quality of care. Chapters explore patient safety and the global health agenda; physiotherapy; 'non-therapeutic' clinical research with children; patient safety awareness in healthcare education; and the increasing use of robotics and artificial intelligence in healthcare. Outlining a wide range of international perspectives on patient safety and the law, this Research Handbook will appeal to academics and researchers specialising in health and medical law, human rights and healthcare regulation. It will also serve as a valuable resource for legal and medical practitioners alike, as well as clinicians and professionals working in healthcare governance. (shrink)