Neuroscience communication is increasingly taking place on multidirectional social media platforms, creating new opportunities but also calling for critical ethical considerations. Twitter, one of the most popular social media applications in the world, is a leading platform for the dissemination of all information types, including emerging areas of neuroscience such as optogenetics, a technique aimed at the control of specific neurons. Since its discovery in 2005, optogenetics has been featured in the public eye and discussed extensively on social media, but (...) little is known about how this new technique is portrayed and who the users participating in the conversation are. To address this gap, we conducted content analysis of a sample of 1000 tweets mentioning “optogenetics” over a one-year period between 2014 and 2015. We found that academic researchers are the largest group contributing to the conversation, that the tweets often contain links to third-party websites from news organizations and peer-reviewed journals, and that common thematic motifs include the applications of optogenetics specifically for the control of brain activity and the treatment of disease. We also found that the majority of the tweets are neutral in their tone regarding optogenetics. As Twitter serves as a current and dynamic forum for exchange about advances in neuroscience, the conversation about optogenetics on this engaging platform can inform socially-responsive knowledge dissemination efforts in this area. (shrink)

Stress induction reduces people's ability to modify their instrumental choices following changes in the value of outcomes, but the mechanisms underpinning this effect have not been specified because previous studies have lacked crucial control conditions. To address this, the current study had participants learn two instrumental responses for food and water, respectively, before water was devalued by specific satiety. Choice between these two responses was then measured in extinction, reacquisition and Pavlovian to instrumental transfer tests. Concurrently during these tests, a (...) negative emotional appraisal group evaluated aversive images, whereas a control group evaluated neutral images, at the same time as choosing between the two instrumental responses. Negative emotional appraisal abolished the impact of water devaluation on instrumental choice in the extinction test, but did not affect instrumental choice in the reacquisition or PIT tests. These findings suggest that negative emotional appraisal selectively impaired participants’ ability to retrieve the expected value of outcomes required to make goal-directed instrumental choices in the extinction test, and that this effect was not due to task disengagement, nullification of the devaluation treatment or impaired knowledge of response-outcome relationships. (shrink)

The radical nub of Byrne & Russon's argument is that passive priming effects can produce much of the evidence of higher-order cognition in nonhuman primates. In support of their position we review evidence of similar behavioral priming effects n humans. However, that evidence further suggests that even program-level imitative behavior can be produced through priming.

Clinical trials emerged in rapid succession as the COVID-19 pandemic created an unprecedented need for life-saving therapies. Fair and equitable subject selection in clinical trials offering investigational therapies ought to be an urgent moral concern. Subject selection determines the distribution of risks and benefits, and impacts the applicability of the study results for the larger population. While Research Ethics Committees monitor fair subject selection within each trial, no standard oversight exists for subject selection across multiple trials for the same disease. (...) Drawing on the experience of multiple clinical trials at a single academic medical centre in the USA, we posit that concurrent COVID-19 trials are liable to unfair and inequitable subject selection on account of scientific uncertainty, lack of transparency, scarcity and, lastly, structural barriers to equity compounded by implicit bias. To address the critical gap in the current literature and international regulation, we propose new ethical guidelines for research design and conduct that bolsters fair and equitable subject selection. Although the proposed guidelines are tailored to the research design and protocol of concurrent trials in the COVID-19 pandemic, they may have broader relevance to single COVID-19 trials. (shrink)

We examine the opportunities children have for interacting with others and the extent to which they are the focus of others’ visual attention in five societies where extended family communities are the norm. We compiled six video-recorded datasets collected by a team of anthropologists and psychologists conducting long-term research in each society. The six datasets include video observations of children among the Yasawas, Tanna, Tsimane, Huatasani, and Aka. Each dataset consists of a series of videos of children ranging in age (...) from 2 months to 12 years in their everyday contexts. We coded 998 videos and identified with whom children had opportunities to interact as well as the number of individuals and the proportion of observed time that children spent with these individuals. We also examined the proportion of time children received direct visual gaze. Our results indicate that children less than 5 years old spend the majority of their observed time in the presence of one female adult. This is the case across the five societies. In the three societies from which we have older children, we find a clear shift around 5 years of age, with children spending the majority of their time with other children. We also coded the presence or absence of a primary caregiver and found that caregivers remained within 2 ft of target children until 7 years of age. When they were in the company of a primary caregiver, children older than seven spent the majority of their time more than 2 ft from the caregiver. We found a consistent trend across societies with decreasing focal attention on the child with increasing child age. These findings show remarkable consistency across these societies in children’s interaction opportunities and that a developmental approach is needed to fully understand human development because the social context is dynamic across the lifespan. These data can serve as a springboard for future research examining social development in everyday contexts. (shrink)

Since Darwin, there has been a long and arduous struggle to understand the source and maintenance of natural genetic variation and its relationship to phenotype. The reason that this task is so difficult is that it requires integration of detailed, and as yet incomplete, knowledge from several biological disciplines, including evolutionary, population, and developmental genetics. In this ‘post‐genomic’ era, it is relatively easy to identify differences in the DNA sequence between individuals. However, the task remains to delineate how this abundant (...) genetic diversity actually contributes to phenotypic diversity. This necessitates tackling the problem of hidden genetic variation. Genetic polymorphisms can be conditionally cryptic, but have the potential to contribute to phenotypic variation in particular genetic backgrounds or under specific environmental conditions. A recent paper by Lauter and Doebley highlights the contribution of hidden genetic variation to traits characterizing the morphological evolution of modern maize from its wild grass‐like progenitor teosinte.1 This work is the first to demonstrate hidden variance for selected (agronomically ‘adaptive’) traits in a well‐characterized model for morphological evolution. BioEssays 24:685–689, 2002. © 2002 Wiley Periodicals, Inc. (shrink)

This article describes the development, implementation, and evaluation of a complex methotrexate ethics case used in teaching a Pharmacy Law and Ethics course. Qualitative analysis of student reflective writings provided useful insight into the students’ experience and comfort level with the final ethics case in the course. These data demonstrate a greater student appreciation of different perspectives, the potential for conflict in communicating about such cases, and the importance of patient autonomy. Faculty lessons learned are also described, facilitating adoption of (...) this methotrexate ethics case by other healthcare profession educators. (shrink)

The development of the Functional Genomics Investigation Ontology (FuGO) is a collaborative, international effort that will provide a resource for annotating functional genomics investigations, including the study design, protocols and instrumentation used, the data generated and the types of analysis performed on the data. FuGO will contain both terms that are universal to all functional genomics investigations and those that are domain specific. In this way, the ontology will serve as the “semantic glue” to provide a common understanding of data (...) from across these disparate data sources. In addition, FuGO will reference out to existing mature ontologies to avoid the need to duplicate these resources, and will do so in such a way as to enable their ease of use in annotation. This project is in the early stages of development; the paper will describe efforts to initiate the project, the scope and organization of the project, the work accomplished to date, and the challenges encountered, as well as future plans. (shrink)

This study aims to reveal patterns of e-petition co-signing behavior that are indicative of the political mobilization of online “communities”. We discuss the case of We the People, a US national experiment in the use of social media technology to enable users to propose and solicit support for policy suggestions to the White House. We apply Baumgartner and Jones's work on agenda setting and punctuated equilibrium, which suggests that policy issues may lie dormant for periods of time until some event (...) triggers attention from the media, interest groups, and elected representatives. In the case study presented, we focus on 21 petitions initiated during the week after the Sandy Hook shooting in opposition to gun control or in support of policy proposals that are alternatives to gun control, which we view as mobilized efforts to maintain stability and equilibrium in a policy system threatening to change. Using market basket analysis and social network analysis we found a core group of petitions in the “support law-abiding gun owners” theme that were highly connected and four “communities” of e-petitioners mobilizing in opposition to change in gun control policies and in favor of alternative proposals. (shrink)

Name der Zeitschrift: Semiotica - Journal of the International Association for Semiotic Studies / Revue de l'Association Internationale de Sémiotique Jahrgang: 2013 Heft: 197 Seiten: 79-100.

This article is an ethnographic analysis of the mutuality that is possible in relationships between caregivers and women with intellectual disabilities who live together in L'Arche homes. Creating mutuality through which both parties grow and exercise agency requires that caregivers learn to negotiate delicate power relations connected to the physics of care and to reframe dominant stereotypes of disability. This helps them to support the women with intellectual disabilities to name and achieve their desires.

: This article is an ethnographic analysis of the mutuality that is possible in relationships between caregivers and women with intellectual disabilities who live together in L'Arche homes. Creating mutuality through which both parties grow and exercise agency requires that caregivers learn to negotiate delicate power relations connected to the physics of care and to reframe dominant stereotypes of disability. This helps them to support the women with intellectual disabilities to name and achieve their desires.

© 2015, Springer-Verlag Berlin Heidelberg.Genetic studies have identified single nucleotide polymorphisms associated with the risk of prostate cancer. It remains unclear whether such genetic variants are associated with disease aggressiveness. The NCI-SPORE Genetics Working Group retrospectively collected clinicopathologic information and genotype data for 36 SNPs which at the time had been validated to be associated with PC risk from 25,674 cases with PC. Cases were grouped according to race, Gleason score and aggressiveness. Statistical analyses were used to compare the frequency (...) of the SNPs between different disease cohorts. After adjusting for multiple testing, only PC-risk SNP rs2735839 was significantly and inversely associated with aggressive and high-grade disease in European men. Similar associations with aggressive and high-grade disease were documented in African-American subjects. The G allele of rs2735839 was associated with disease aggressiveness even at low PSA levels in both European and African-American men. Our results provide further support that a PC-risk SNP rs2735839 near the KLK3 gene on chromosome 19q13 may be associated with aggressive and high-grade PC. Future prospectively designed, case-case GWAS are needed to identify additional SNPs associated with PC aggressiveness. (shrink)

Après une présentation de l’évolution du solde commercial sino-étasunien ( Partie I ), cet article proposedeux méthodes de mesure de l’échange inégal entre les États-Unis et la Chine, l’une considérant le contenu en travail directement incorporé dans l’échange ( Partie II ), l’autre, inspirée de Ricci (2018), centrée sur la valeur internationale et mobilisant des tableaux entrées-sorties ( Partie III ), permettant d’esquisser une synthèse d’analyse sectorielle ( Partie IV ).

Feng Youlan est l'un des grands philosophes du XXe siècle en Chine. Selon certains intellectuels de Pékin aujourd'hui, c'est même le plus important. Il fut aussi le plus exposé, car il a critiqué aussi bien les gardiens de la tradition que les iconoclastes, ceux du parti communiste ou ceux de certains mouvements libéraux. Ce Nouveau traité sur l'homme n'est pas une apologie ou une nouvelle version du confucianisme. Feng Youlan s'adresse à ses étudiants réfugiés avec lui au fin (...) fond de la Chine pour échapper à la guerre : après tous les bouleversements des dernières décennies, est-il encore possible de poser des repères objectifs? Quel est le sens de l'existence? Mettant en lumière différents niveaux de conscience de soi, Feng analyse les conditions d'une conduite morale authentique qui, totalement investie dans les tâches de la cité, est aussi ouverture à la transcendance. Cette réflexion, venue d'ailleurs, est une invitation à mesurer la particularité de notre propre discours sur des enjeux qui sont ceux de notre humanité commune. Michel Masson en présente ici la première traduction en langue occidentale. (shrink)

Nearly thirty years ago, Robert Alexy in his book The Concept and Validity of Law as well as in other early articles raised non-positivistic arguments in the Continental European tradition against legal positivism in general, which was assumed to be held by, among others, John Austin, Hans Kelsen and H.L.A. Hart. The core thesis of legal positivism that was being discussed among contemporary German jurists, just as with their Anglo- American counterparts, is the claim that there is no necessary connection (...) between law and morality. Robert Alexy has argued, however, that the law, besides consisting conceptually of elements of authoritative issuance and social efficacy, necessarily lays a claim to substantial correctness, which is derived from analytical arguments. Furthermore, if this claim to substantial correctness necessarily requires the incorporation of moral elements into law, then the ‘necessary connection thesis’, as defended by non-positivism, can be justified. Some of the most significant objections to this sort of claim, stemming from the Anglo-American world, are those introduced by Joseph Raz. In his ‘Reply’ to Robert Alexy, Raz raises at least three interesting criticisms, including, first, the ambiguity of ‘legal theory in the positivistic tradition’, second, the indeterminate formulations of the ‘separation thesis’, and, third, the necessary claim of law to legitimate authority as a moral claim. As a point of departure, I will argue that Raz’s three criticisms are misleading. For they do not enhance our understanding of the genuine compatibility or incompatibility between legal positivism and non-positivism. Despite the frequently reformulated theses of legal positivism and the various kinds of opponents responding thereto, the essential divergence between legal positivism and non-positivism was and remains the answer to the question of the relation between law and morality. Furthermore, I will clarify that in the strictest sense there can be three and only three logically possible positions concerning the relation between law and morality: the connection between them is either necessary, or impossible (i. e. they are necessarily separate), or contingent (i. e. they are neither necessarily connected nor necessarily separate). The first position is non-positivistic, while the latter two positions are, indeed, both positivistic, but in different forms: one may be called ‘exclusive’ legal positivism, the other ‘inclusive’ legal positivism. I will continue by showing that these three positions stand to one another in the relation of contraries, not contradictories, and that, taken together, they exhaust the logically possible positions concerning the relation between law and morality, never mind the tradition or authority from which these positions are derived. Raz mentions, however, many changeable formulations of the separation thesis, which even leads him to acknowledge ‘necessary connections between law and morality’. One who is trying to understand legal positivism would no doubt be puzzled by this claim. Nevertheless, I will argue that this is an alternative strategy of legal positivism, and it points to naturalistically oriented view. Although this necessary separation between law and morality, understood naturalistically, strikes one as strengthening the separation, in the end it leads to a weakened notion of necessity. This weakened necessary separation thesis, however, cannot be justified through the so-called claim of the law to legitimate authority, defended by Raz, for it is difficult to answer the question of whether a normally justified but factual authority can gain legitimate authority. Finally, the necessary connection between law and morality in a strong sense can still be justified by the claim of law to correctness, as per Alexy’s argument. (shrink)

RÉSUMÉDans l’esprit du scepticisme modal, Peter Hawke propose une épistémologie modale, la théorie de l’explication sûre, qui adopte la forme de l’empirisme modal. Avec la SET, il essaie de défendre l’induction énumérative : on croit raisonnablement que tout X est F sur la base d’un échantillon suffisamment grand dans lequel tout X est F. Dans cet article, je soutiens que l’argmentation de Hawke échoue. De plus, je signale un problème avec la SET, lequel cause cet échec : la SET est (...) trop stricte pour expliquer certaines affirmations possibles que nous avons le droit de croire. (shrink)

RÉSUMÉDans l’esprit du scepticisme modal, Peter Hawke propose une épistémologie modale, la théorie de l’explication sûre, qui adopte la forme de l’empirisme modal. Avec la SET, il essaie de défendre l’induction énumérative : on croit raisonnablement que tout X est F sur la base d’un échantillon suffisamment grand dans lequel tout X est F. Dans cet article, je soutiens que l’argmentation de Hawke échoue. De plus, je signale un problème avec la SET, lequel cause cet échec : la SET est (...) trop stricte pour expliquer certaines affirmations possibles que nous avons le droit de croire. (shrink)

Quelle est la signification du « corps anonyme » ou, plus simplement, de l’anonymat dans l’usage qu’en fait Merleau-Ponty? Peut-elle offrir des ressources pour une critique féministe radicale et une politique émancipatrice? Certaines philosophes féministes en ont traité comme un idéal universel abstrait du corps qui est à la fois exempt de toute particularité et qui présume tacitement que le corps blanc masculin servirait de norme et aurait une puissance normative. D’autres ont voulu montrer que l’anonymat éclaire les manières dont (...) la domination et la normativité sont intrinsèques à la constitution corporelle. Je soutiens que le « corps anonyme » peut être lu d’une manière productive pour la compréhension des manières dont le corps vécu est fondamentalement constitué par des relations concrètes de pouvoir. Plus particulièrement, je reprends deux lectures de l’anonymat, l’une comme temporalité vécue – un passé sédimenté – et l’autre comme intériorité corporelle. Prises ensemble, ces lectures montrent que l’anonymat soutient le champ intersubjectif, qui joue un rôle clé dans la description de la constitution corporelle de Merleau-Ponty. Je reprends ensuite cette description pour lire la théorie du schéma corporel de Frantz Fanon et les histoires autobiographiques de l’écrivaine et activiste yankton Zitkála-Šá, le tout afin de montrer que le déni de l’anonymat, qui dérange le champ intersubjectif, a pour résultat une violence et des maux considérables. Le tout servira à montrer que la description du corps anonyme par Merleau-Ponty fournit d’importantes ressources pour une politique émancipatrice et une critique philosophique radicale. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Buddhist-Christian Studies 21.1 (2001) 103-106 [Access article in PDF] The 2000 Meeting of the Society for Buddhist-Christian Studies Edward L. Shirley St. Edward's University The annual meeting of the Society for Buddhist-Christian Studies met in Nashville on Friday and Saturday, November 17 and 18, 2000. This year's papers addressed the theme "Beyond the Usual Alternatives in Buddhist-Christian Dialogue," with usual alternatives being the categories of exclusivism, inclusivism, and pluralism.The (...) first session was held Friday afternoon. The first presenter, Terry Muck, spoke from a Christian perspective. He first addressed the adequacies of these three categories.Were these legitimate categories?Were they the only categories? Were there better ways to categorize theoretical positions involving the truth claims of the other? Terry suggested first that it seemed unnecessary to expand these three categories to include a fourth or fifth. Nor did he feel that it was necessary to do away with said categories altogether. He proposed, rather, that we make use of these three categories as helpful but that we be careful not to use them to label people. Indeed, he suggested, the same person might be inclusivist at one point in the dialogue but pluralist at another. It was especially important not to use these categories to dismiss another's position: "Oh, she's just an inclusivist." Terry pointed out that much of the discussion concerning the truth claims of the other were ultimately grounded in questions of soteriology: who will be saved (from a Christian perspective), or who can be liberated (from a Buddhist perspective)?The second presenter was Miriam Levering, speaking from a Buddhist perspective. In her paper, she used three medieval Chinese Buddhist teachers who seemed to represent these three categories: Kuei-feng Tsung-mi, Ch'eng-kuan, and Ta-hui Tsung-kao (with whom she also associated contemporary Buddhist teacher Thich Nhat Hanh). The three teachers were facing questions about the relationship of Buddhism to Confucianism and Taoism. Kuei-feng Tsung-mi taught that there were three types of teachings: those that were nonliberative, those that were partially liberative, and those that were fully liberative. Lao-Tzu and Confucius, he maintained, were liberated beings, but were not fully liberated. Their liberation was partial or shallow. Ta-hui Tsung-kao, on the other hand, taught that words and concepts were not as important as the experience of emptiness and non-self, which could take place outside a Buddhist context. This seems to be the position, Miriam suggested, ofThich [End Page 103] Nhat Hanh. Finally, Ch'eng-kuan taught that only Buddhism contained the truth and that the teachings of Taoism and Confucianism were poison and led one to hell.Virginia Straus responded from a Buddhist perspective. She appreciated Terry's suggestion that we shift from seeing the three categories as labeling and use them as instrumental categories: people tend to function in this way. She felt that Miriam's paper resonated with Terry's as she presented three types of teaching from within the Buddhist tradition.Virginia felt, however, that perhaps Terry had too quickly written off attempts to expand the number of categories to a set of four or five. Indeed, she pointed out, both presenters either ignored or dismissed this important work. Virginia also questioned why Terry seemed to let the positive and negative aspects of dialogue rise and fall on the question of salvation. What of David Chappell's suggestion that dialogue be based on responses to cultural and economic oppression rather than the search for truth? Global ethics, she suggested, would give a larger framework within which to dialogue.Afterwards, there was general group discussion. A question was raised as to whether there was a parallel between this discussion of dialogical positions and the debate in studies of mysticism between the perennialists and pluralists. Others questioned Thich Nhat Hanh's position that dialogue could only take place from the position of nonduality. Were these categories merely ways religious liberals had to label others? Can there be a Christian or Buddhist ethics without the experience of grace or non... (shrink)

In this article I examine the growth of the New Age movement as an example of an invented tradition similar to those of 19th century nationalists. Unlike earlier inventions, the New Age is global in cultural and political perspective especially in its emphases upon borrowing from many cultures and the interconnectedness of humans and the environment. I focus on a case study of the growth of the earth energies movement as an example of a New Age invented tradition. I show (...) this tradition to be a synthesis of orthodox and alternative theories about prehistory and modern New Age practices including the rediscovery of ley lines, the growth of astroarchaeology, Chinese geomancy or feng shui, occult theories of gematria, and dowsing. (shrink)

For readers looking for insights into key issues linking current Eastern and Western views on the arts, aesthetics, and philosophy, Unsettled Boundaries offers fresh and insightful perspectives on current issues as seen by leading Chinese and Western scholars. Represented in the volume are previously unpublished essays of Nöel Carroll, Garry Hagberg, Richard Shusterman, and Jason Wirth alongside writings of Chinese peers Gao Jianping, Peng Feng, Liu Yuedi, Wang Chunchen and Cheng Xiangzhan. The essays in this volume draw attention to (...) evolving cultural and philosophical connections linking the cultures of East and West, while taking note of important differences in the respective cultures. These connections draw upon both traditional Confucian ideas and Chinese Marxist-Leninist aesthetics as well as western pragmatism, somaesthetics, and Wittgenstein-based analytic philosophy. Alongside these philosophical currents, are reflections on issues linking globalization to contemporary Balinese, Chinese, and Japanese arts, by Curtis Carter, Stephen Davies, Garry Hagberg, and Mary Wiseman. (shrink)

In the 1960s, there were efforts to move broadcast television in the direction of the experimental video art by altering television's conventional format. Fred Barzyk, in his role as a producer and director at WGBH-TV in Boston, was uniquely positioned to act as a link between television and experimental video artists who normally would not have had access to the technology available at a major broadcast facility. As the leading innovator in the beginnings of video art, the Korean American Nam (...) June Paik (1932-2006) deserves special mention. His work bridges the worlds of art, video technology, and television. The video works of Nan June Paik, Amy Greenfield, Peter Campus, Feng Meng Bo, Elizabeth Sussman and other video artists are considered in this essay as key contributors to the development of video art. The selection is based on my experience with the artists cited. Despite video art's growing popularity among contemporary artists in the 1970s and beyond, the museums were slow to acknowledge this development. One of the problems was deciding where, among the existing museum collections, to locate video art. In its 50 some years of history, video art has enjoyed a remarkable success in its artistic innovations while undergoing changes in formats virtually at the speed of rapid advances in electronic visual technology. Ironically, the legacy of creative television set in motion by Barzyk and his generation has been largely coopted by the television broadcasting industry, which mainly serves as a platform for mass media advertising. (shrink)

Pada 11 Oktober 2012 Gereja Katolik merayakan 50 tahun dibukanya Konsili Vatikan II. Namun demikian, 16 dokumen yang dihasilkan selama Konsili itu berlangsung (11 Oktober 1962-7 Desember 1965) belum dikenal oleh semua umat Katolik. Bahkan ada tidak sedikit umat Katolik yang belum pernah melihat dokumen-dokumen tersebut. Ada pula yang mengatakan bahwa kendati sudah membacanya, namun merasakan sangat sulit untuk memahaminya. Ada pula yang ketika melihat buku tebal yang memuat dokumen-dokumen tersebut langsung merasa terintimidasi dan ketakutan (intimadated), lalu tidak berani membukanya. (...) Sudah ada berbagai macam upaya untuk menyampaikan isi dan semangat dari Konsili Vatikan II kepada seluruh anggota Gereja Katolik. Salah satu cara adalah menerbitkan buku untuk mengulas isi dokumen-dokumen tersebut. Salah satu dari sekian banyak buku yang pantas dibaca adalah karya Maureen Sulivan, seorang assistant professor ilmu Teologi di Saint Anselm College, Manchester, New Hapshire, Amerika Serikat. Buku yang ditulis dalam bentuk tanya jawab ini dibagi menjadi 9 bab. Bab 1 berbicara mengenai “Pengumuman” diadakannya Konsili yang menggemparkan para pemimpin Gereja, khususnya anggota Dewan Kardinal dan Kuria di Vatikan, yang merasa bahwa Konsili tidak diperlukan. Dalam bab ini dibicarakan tentang arti dari Konsili yang disebut sebagai ekumenis dan pastoral, alasan perlu diadakannya Konsili, persiapan yang dibutuhkan, serta tujuan yang ingin dicapai dengan diadakannya Konsili Vatikan II. Secara khusus disebutkan peran almarhum Paus Johanes XXIII, yang ketika mengumumkan untuk mengadakan Konsili, beliau baru tiga bulan diangkat menjadi Paus. Lewat Konsili ini beliau menginginkan agar Gereja mampu menemukan cara agar iman Kristiani dapat disampaikan kepada dunia dan dimengerti oleh dunia. Demi tujuan itu Gereja perlu “membuka jendela” agar “angin segar memasuki dirinya (hlm. 29).” Gereja perlu melakukan aggiornemento, pembaruan diri. Bab 2 mengulas mengenai orang-orang yang berperan dalam KonsiliVatikan II, ketegangan-ketegangan yang muncul antara mereka yang ingin mengadakan pembaruan dengan mereka yang ingin mempertahankan status quo Gereja, serta peran media massa. Selain sekitar 2200 peserta (Kardinal, Uskup, dan Abas), juga terdapat ratusan teolog yang berperan sebagai penasihat bagi para peserta Konsili (periti), antara lain dengan memberikan seminar-seminar mengenai topik-topik teologis kepada para peserta Konsili (hlm. 35-36). Selain itu juga terdapat para pengamat dari Gereja Ortodoks, Gereja-gereja Protestan main streams (Lutheran, Episkopalian, Anglikan, Metodis, Presbyteran, dan Quakers), dan Yudaisme. Hadirnya para pengamat dari kalangan khusus ini merupakan sesuatu yang baru dan revolusioner dalam Konsili. Secara khusus ditampilkan seorang tokoh pembaru: Kardinal Bea, ketua Sekretariat untuk Kesatuan Umat Kristiani. Ia begitu dikenal dengan ucapannya yang sangat menggemparkan di depan para wartawan: “Members of the other Christian Churches who are living today never ’left’ the Church. So they cannot ‘return,’ can they? We are talking about going together, hand in hand, toward a new future” (hlm. 33). Tokoh pembaru lain adalah Kardinal Achile Liénart, seorang Kardinal senior dari Prancis, yang pada hari ketiga Konsili menolak untuk memilih dari daftar nama yang sudah disiapkan (kebanyakan adalah anggota Kuria) untuk menjadi ketua dari 10 komisi yang akan mengendalikan agenda Konsili. Ia mengusulkan supaya para peserta Konsili memilih orang-orangnya sendiri. Usulan ini didukung oleh Kardinal Josef Fring dari Jerman, dan kemudian diterima oleh semua perserta Konsili. Tokoh pembaru lain adalah Kardinal Jan Alfrink dari Belanda, dan Kardinal Leo Josef Suenens dari Belgia (hlm. 38-38). Di pihak lain, ada tokoh sangat konservatif yang mencoba menghambat jalannya Konsili: Kardinal Alfredo Ottaviani, seorang anggota Kuria dan ketua The Holy Office (sekarang dikenal sebagi Kogregasi untuk Ajaran Iman), yang terkenal dengan ucapannya “Semper idem” (Selalu sama). Ia antara lain melawan hadirnya para pengamat dalam Konsili (hlm. 33), mencoba melarang kuliah-kuliah yang diberikan kepada para peserta Konsili oleh para Yesuit dari Institut Biblis di Roma, bahkan meminta Paus Yohanes XXIII untuk mengusir teolog Yesuit, Karl Rahner dari Roma, yang tentu saja ditolak oleh Paus (hlm. 35). Ia menolak penggunaan bahasa-bahasa lokal untuk Misa, yang intinya adalah pemindahan kekuasaan dari hierarki kepada Umat (hlm. 43), menghambat disahkannya kolegialitas para Uskup dan menandaskan bahwa Komisi Teologi yang ia pimpin memiliki otoritas di atas Konsili (hlm. 55). Dalam bab ini juga disebutkan hal yang baru dalam Konsili ini adalah hadirnya para wartawan dari pelbagai media massa dari seluruh dunia........................................... Sebagai penutup, dalam bab 9, Sullivan menegaskan bahwa ada dua hal yang benar-benar perlu diperhatikan untuk zaman ini sebagai agenda yang belum selesai dari Konsili Vatikan II: kolegialitas (relasi atara Paus dan Uskup) dan peran kaum perempuan dalam Gereja. Akhirnya, pada awal abad ke-21 ini Sullivan mengajak kita semua untuk bertanya: Apakah Gereja kita sungguh-sungguh dapat menjawab tantangan-tantangan pada zaman ini?; Apakah Gereja kita dapat membuat pesan Injil relevan untuk zaman ini?; Apakah Gereja kita dapat membangkitkan entusisme baru yang dapat membangun sebuah generasi baru?; Apakah Gereja dapat meredakan berbagai macam ketegangan yang akhir-akhir ini menggoncang “bahtera Petrus?” Dengan bijak Sullivan mengatakan bahwa kita perlu terus berharap, dan harapan itu akan menjadi semakin produktif kalau kita selalu berpegang pada nasihat almarhum Yohanes XXIII: “Untuk hal-hal yang mendasar, kesatuan; untuk hal-hal yang meragukan, kebebasan; dan untuk segala sesuatu, cinta kasih” (hlm. 124). Buku ini sangat komprehensif mengulas Konsili Vatikan II dan disampaikan dengan bahasa yang sederhana. Buku ini sangat membantu para pembaca karena dilengkapi dengan daftar isi yang mendetil, daftar semua dokumen yang dihasilkan oleh Konsili Vatikan II beserta dengan waktu promulgasinya, daftar istilah-istilah yang penting berkaitan dengan Konsili Vatikan II, serta indeks subjek. Semoga dengan membaca buku ini para pembaca terdorong untuk membuka dan menemukan pesan-pesan penting dari dokumen-dokumen Konsili Vatikan II. (Ignatius Madya Utama, Program Studi Ilmu Teologi, Sekolah Tinggi Filsafat Driyarkara, Jakarta). (shrink)

Some of the authors of the essays on Chinese philosophers prefer the pin yin system of romanization for Chinese names and words, while others prefer the Wade‐Giles system. Given that both systems are in wide use today, important names and words are given in both their pin yin and Wade‐Giles formulations. The author's preference is printed first, followed by the alternative romanization within brackets.

本书共三章,内容包括:儒者关怀的宏观定位——对佛老之学的批判反思、个体生命的意义安置——修养学说的形成和发展、社会理想的执着追求——改造现实的理论与实践。.

Each time we take a turn in conversation we indicate what we know and what we think others know. However, knowledge is neither static nor absolute. It is shaped by those we interact with and governed by social norms - we monitor one another for whether we are fulfilling our rights and responsibilities with respect to knowledge, and for who has relatively more rights to assert knowledge over some state of affairs. This book brings together an international team of leading (...) linguists, sociologists and anthropologists working across a range of European and Asian languages to document some of the ways in which speakers manage the moral domain of knowledge in conversation. The volume demonstrates that if we are to understand how speakers manage issues of agreement, affiliation and alignment - something clearly at the heart of human sociality - we must understand the social norms surrounding epistemic access, primacy and responsibilities. (shrink)

For ages, natural disasters, war and disease have been part of life, sharing themes of not only adversity, fear and death, but also hope. The year 2020 brought a new threat in the form of coronavirus disease 2019, which challenged what humankind understood of all they knew and believed. The significant difference today is the role of the media in sharing news and opinions on this disease that threatens not only lives, but also spiritual well-being. In this study, we focus (...) on people’s religious views on the origin and meaning of this invisible threat to establish how this pandemic impacts on people’s belief systems. The 20th century was marked by a shift whereby actions and events are intellectualised to rationalise cause and effect, and the philosophical theodicies are regarded to limit our critical reasoning. This study, however, shows that COVID-19 reactivates this debate in that it surpasses logic and rational thinking. Data are collected by means of comments, discussions and opinions shared on numerous social media platforms. During times of adversity, the same rhetorical ‘who’ and ‘why’ questions are asked and in this regard, theodicy as a philosophical framework informs this study. Applying a narrative inquiry, data are interpreted and three themes are identified, namely COVID-19 is an act God, COVID-19 has nothing to do with God and God remains in control amidst a devastating pandemic. The sample for this study is random and the medium used allows for representativity in terms of age group, gender, race, religious affiliation of South Africa, but not limited to this country.Contribution: This article provides insight into renewed debates on religious views on pandemics and suffering in the context of COVID-19. It contributes to an understanding of different perceptions on the origin of this disease, how people make sense and find meaning in being part of a global discourse. (shrink)