Coauthored scholarship increased substantially across fields of science during the twentieth century, but it is unclear whether this growth reflects change in the behavior of individual scientists or publishing differences between cohorts of researchers. I examine the publication records of an interdisciplinary sample of university scientists and find evidence of both career-aging and cohort-succession processes, although cohort differences are much more pronounced than individual changes. Specifically, scientists in this sample increased the percentage of their articles with coauthors by 0.63 percentage (...) points annually. However, compared to those who received their PhDs between 1953 and 1962, scientists who entered the workforce between 1983 and 1991 coauthored approximately one third more of their early career articles. Additionally, career-aging processes in coauthorship varied by PhD cohort, with earlier trained researchers increasing more rapidly. Overall, this article highlights cohort succession as a source of change in coauthorship, and underscores the importance of accounting for generational differences in studies of scientific careers. (shrink)

The ‘no-suicide contract’ is a frequently utilized tool in both the assessment and dispersal of suicidal patients. However, little attention has been given to questioning whether suicidal persons are able to give informed consent to enter such a contract. This article utilizes both the existing literature on no-suicide contracts and the results of recent research into the effects of this tool, to examine whether its use is consistent with the legal and ethical doctrine of informed consent. Particular attention is given (...) to issues of competence, fullness of information, voluntariness and paternalistic intervention when no-suicide contracts are used. This analysis finds the tool to be problematic and suggests that individual patients’ ability to give informed consent about a no-suicide contract needs to be carefully considered by clinicians. (shrink)

Gilead et al.'s theory presupposes that traversing temporal, spatial, social, and hypothetical distances are largely interchangeable acts of mental travel that co-occur in human ontogeny. Yet, this claim is at odds with recent developmental data suggesting that children's reasoning is differentially affected by the dimension which they must traverse, and that different representational abilities underlie travel across different dimensions.

Using the linearized Einstein gravitational field equations and the Maxwell field equations it is shown that the plane of polarization of an electromagnetic wave is rotated by the gravitational field created by the electromagnetic radiation of a ring laser. It is further shown that this gravitational Faraday effect shares many of the properties of the standard electromagnetic Faraday effect. An experimental arrangement is then suggested for the observation of this gravitational Faraday effect induced by the ring laser.

The author argues that philosophers' attempts to use philosophy of language to solve problems of jurisprudence have often failed- the most dramatic failure being that of Jeremy Bentham. H.L.A.Hart made some related mistakes in his creative use of philosophy of language, yet his focus on language still yields some very significant insights for jurisprudence: the context principle (that the correct application of linguistic expressions typically depends on context in ways that are important for jurisprudence), the diversity principle (that grounds of (...) correct application of legal language may be diverse), and the importance of vagueness. (shrink)

In this paper I want to propose that we see solipsism as arising from certain problems we have about identifying ourselves as subjects in an objective world. The discussion will centre on Wittgenstein’s treatment of solipsism in his Tractatus Logico- Philosophicus. In that work Wittgenstein can be seen to express an unusually profound understanding of the problems faced in trying to give an account of how we, who are subjects, identify ourselves as objects in the world. We have in his (...) compressed remarks, the kernels of a number of arguments which all come together to form what can be called the problem of self-identification. I want to argue that the solipsism of the Tractatus arises at least in part as a solution to, or – to put it less optimistically – as a symptom or articulation of this problem. In approaching Wittgenstein’s early discussion of solipsism in this way I will obviously be in disagreement with some other interpretations of the work. For example, there are those who think that there is no ‘solipsism of the Tractatus’.1 In fact, the Tractarian arguments presented below as motivating solipsism have been seen as fulfilling the quite opposite function of refuting it. I do not intend in this piece to engage with alternative interpretations. Let me say a little bit about why I have granted myself the licence not to do so. First, the focus of my concern with solipsism is on how it connects with what I have called the problem of self-identification. While it is a concern that emerged in an attempt to make sense of Wittgenstein’s remarks in. (shrink)

ANGUS J, HODNETT E and O’BRIEN-PALLAS L. Nursing Inquiry 2003; 10: 218–228Implementing evidence-based nursing practice: a tale of two intrapartum nursing unitsDespite concerns that the rise of evidence-based practice threatens to transform nursing practice into a performative exercise disciplined by scientific knowledge, others have found that scientific knowledge is by no means the preeminent source of knowledge within the dynamic settings of health-care. We argue that the contexts within which evidence-based innovations are implemented are as influential in the outcomes (...) as the individual practitioners who attempt these changes. A focused ethnography was done in follow-up to an earlier trial that evaluated the effectiveness of a marketing strategy to encourage the adoption of evidence-based intrapartum nursing practice. Bourdieu's (1990, 1991) concepts of habitus, capital and social field were used in our refinement of the analysis of the ethnographic findings. Nursing leadership, interprofessional struggle with physicians, the characteristics of the community and the physical environment were prominent issues at all of the sites. Detailed descriptions of the sociohistorical context and of the experiences at two sites are presented to illustrate the complexities encountered when implementing innovations. (shrink)

The twenty-six works contained in this collection comprise some of the best and best-known scholars on the thought of Thomas Aquinas. Readers will find here helpful insights into St. Thomas's adjudication of various streams in the philosophical and theological traditions. Most pertinent for readers today is the way in which Aquinas integrates faith and reason, resulting in mutual benefit. Contributors include Roger Pouivet, Michael Sherwin, o.p., Anthony Lisska, Mario Enrique Sacchi, Ralph McInerny, Alice Ramos, John Hittinger, Leo Elders, and many (...) others. (shrink)

John Rawls’s political liberalism and its ideal of public reason are tremendously influential in contemporary political philosophy and in constitutional law as well. Many, perhaps even most, liberals are Rawlsians of one stripe or another. This is problematic, because most liberals also support the redefinition of civil marriage to include same-sex unions, and as I show, Rawls’s political liberalism actually prohibits same- sex marriage. Recently in Perry v. Schwarzenegger, however, California’s northern federal district court reinterpreted the traditional rational basis review (...) in terms of liberal neutrality akin to Rawls’s “public reason,” and overturned Proposition 8 and established same-sex marriage. (This reinterpretation was amplified in the 9th Circuit Court’s decision upholding the district court on appeal in Perry v. Brown.) But on its own grounds Perry should have drawn the opposite conclusion. This is because all the available arguments for recognizing same-sex unions as civil marriages stem from controversial comprehensive doctrines about the good, and this violates the ideal of public reason; yet there remains a publicly reasonable argument for traditional marriage, which I sketch here. In the course of my argument I develop Rawls’s politically liberal account of the family by drawing upon work by J. David Velleman and H. L. A. Hart, and discuss the implications of this account for political theory and constitutional law. (shrink)

A en croire Platon, Héraclite, à l'encontre d'Empédocle, professait une coïncidence de l'un et du multiple. Pour Aristote, c'est tout le contraire: Héraclite, de même qu'Empédocle, enseignait une alternance de l'un et du multiple. Comment expliquer ce désaccord ? En exposant sa théorie de l'unité des opposés, Heraclite ne s'est pas toujours exprimé de la même façon. Aristote aurait compris de travers des formules où l'unité se range du côté de l'un des opposés. Plato and Aristotle presumably read the same (...) text of Heraclitus, and yet they come up with entirely opposite accounts of its meaning Plato thinks that Heraclitus and Empedocles disagree. Aristotle, that they agree. Scholars have failed to solve this conundrum, because they have failed to recognise in the fragments of Heraclitus the Obscure alternative forms of the law of the unity of opposites. Aristotle (wrongly) took one formulation of the law of the unity of opposites to imply an endless succession of the one and the many, and therefore the agreement of Heraclitus with Empedocles. (shrink)

« La matière est-elle identique à l'altérilé ? » Plotin se pose cette question au commencement du dernier chapitre de son traité Sur la matière (Enn., II 4 [12] 16). « Plutôt non », répond-il. « Elle est en revanche identique à cette partie de l'altérité qui s'oppose aux êtres proprement dits. » En s'exprimant de la sorte, Plotin fait allusion à un passage du Sophiste (258 E 2-3). Son allusion suppose pourtant l'existence d'un texte qui n'est pas attesté dans (...) les manuscrits. Cette différence textuelle implique un changement fondamental de doctrine, dont les éditeurs modernes ne se sont pas avisés. (shrink)

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

Dans cet article je présente des réflexions sur l�amour-propre, un élément important de l�anthropologie philosophique de Jean-Jacques Rousseau. À la suite de cet exposé, j�examine brièvement des anticipations de ces idées de Rousseau dans les écrits de deux philosophes du siècle précédent, Blaise Pascal et Pierre Nicole.

This collection of essays is a sequel to the editors' 1976 volume Studies in Nietzsche and the Classical Tradition. Philosophers, theologians, and literary historians discuss important aspects of Nietzsche's attack on Judaism and Christianity. The book contains studies of his view of biblical figures, Luther and Pascal as well as comparisons of his thought with that of Spinoza, Lessing, Heine, and Kierkegaard. Nietzsche's critique of the Old Testament, the Jewish religion of the diaspora, and historical Christianity are also investigated. Of (...) the eighteen articles included here, thirteen were prepared expressly for this volume--five were translated from German, one from French, and one from Hebrew. Contributors to this volume are: Eugen Biser, Harry Neumann, Israel Eldad, Charles Lewis, Jorg Salaquarda, Joan Stambaugh, Max L. Baeumer, Brendan Donellan, Diana Behler, Sander L. Gilman, Gerd-Gunther Grau, Josef Simon, James C. O'Flaherty, Bernd Magnus, Georges Goedert, Hans Lung, and Karl Barth. (shrink)

L'auteur examine d'abord le plaidoyer "libéral" pour le respect de la vie privée, en tant que "droit d'être laissé en paix", la protection d'une zone d'intimité, dans laquelle l'individu peut s'épanouir sans "interférence" extérieure. Il explique ensuite pourquoi les femmes ont eu de bonnes raisons de critiquer ce droit, dans la mesure où il a placé un cordon sanitaire autour de la famille et protégé ainsi le despotisme des hommes sur les femmes au foyer. Il conclut néanmoins, avec Hannah Arendt (...) et Martha Nussbaum, que la bonne réponse à cette injustice historique n'est pas d'attaquer la valeur de l'intimité en tant que telle, mais plutôt d'étendre la protection publique du droit aux individus à l'intérieur de la famille et, par là, de sauvegarder un domaine intime réél et égalitaire pour les hommes comme pour les femmes. Il souligne aussi l'influence de l'évolution des techniques et des lois du marché sur le rôle de la famille et sur la distinction entre les domaines privé et public. Il conclut par une description des diverses évaluations que l'on a pu faire, hier et aujourd'hui, des actes publics et privés puis critique les nouveaux économistes libertaires qui mêlent à tort les plus profondes valeurs du droit au respect de la vie privée et le fonctionnement sans frein de l'économie libérale. (shrink)

Even to disagree, we need to understand each other. If I reject what you say without understanding you, we will only have the illusion of a disagreement. You will be asserting one thing and I will be denying another. Even to disagree, we need some agreement.

An introduction to the special issue on epistemic logic and the foundations of game theory edited by Michael Bacharach and Philippe Mongin. Contributors are Michael Bacharach, Robert Stalnaker, Salvatore Modica and Aldo Rustichini, Luc Lismont and Philippe Mongin, and Hyun-Song Shin and Timothy Williamson.

This work is a study of Plato's ethical theory and in particular his paradoxical theses that virtue is knowledge and vice is ignorance and that no one voluntarily does evil. In the opening chapters O'Brien discusses Plato's debt to Homer and Hesiod and to the historians and tragedians. The succeeding chapters are devoted to an analysis of the ethical doctrines of over a dozen dialogues ranging from the Apology to the Laws. The principles of interpretation employed in the analysis are: (...) 1) each doctrine must be understood in relation to every other as well as to the whole, 2) we must give a literary analysis of the dialogues in addition to a textual and philosophical one, since Plato often prefers to suggest his view through his literary art rather than give them explicit statement, and 3) statements must be interpreted in context. From an application of these principles, Professor O'Brien concludes that Plato's ethical theory constitutes a unified set of doctrines. Elements which are often thought to be antithetic, i.e., the Socratic paradoxes and the partition of the soul, are seen to be complementary. The one affirms the rational unity of human nature and action and the other, the irrational multiplicity of both. In his words, they affirm "... virtue is knowledge, and it is more than knowledge." The book contains a long bibliography and an extensive index of topics discussed and texts cited. As a result, O'Brien's view on nearly every topic and text is readily accessible.—O. J. L. (shrink)

In chapter 3 of Wild Animal Ethics Johannsen argues for a collective obligation based on beneficence to intervene in nature in order to reduce the suffering of wild animals. In the same chapter he claims that the non-identity problem is merely a “theoretical puzzle” which doesn’t affect our reasons for intervention. In this paper I argue that the non-identity problem affects both the strength and the nature of our reasons to intervene. By intervening in nature on a large scale we (...) change which animals come into existence. In doing so, we enable harmful animals to inflict harms on other animals, and we put other animals in harm’s way. The harms that these animals will inflict and endure are foreseeable. Furthermore, since non-human animals aren’t moral agents, harmful animals cannot be morally responsible for their harmful actions. I argue therefore that by causing animals to exist, knowing that they will inflict and suffer harms, we become morally responsible for those harms. By engaging in identity-affecting actions then we take on secondary moral duties towards the animals we have thereby caused to exist, and these secondary moral duties may be extremely demanding, even more so than the initial costs of intervention. Finally, these duties are duties of justice rather than duties of beneficence, and as such are more stringent than purely beneficence-based moral reasons. Furthermore, this conclusion flows naturally from several plausible principles which Johannsen explicitly endorses. (shrink)

The cosmic cycle described in the surviving fragments of Empedocles' poem is the alternation, in endless succession, of Love and Strife. Dr O'Brien's book is primarily an analysis of this elaborate system. It seeks to determine the positions which Love and Strife occupy in the world at different times.

Stobaeus records a placitum where Empedocles says that the world is destroyed by the domination in turn of Love and of Strife. The placitum makes perfectly good sense in the context of Empedocles' belief that Love and Strife produce, in turn, a non-cosmic state of total unity (Love) and of total separation (Strife). But for over two hundred years scholars have been unable to hear that simple message. Sturz (1805) emended the text so as to make it fit the non-cyclical (...) interpretation of Empedocles that he had taken over from the pages of Tiedemann (1791). When Diels included Stobaeus' text in his edition of Aetius, in the "Doxographi graeci" (1879), he failed to remove the emendation, although his own reconstruction of the chapter heading in Aetius made the emendation impossible. Twenty years later, Diels saw the light, and printed Stobaeus' placitum, unemended, in his "Poetarum philosophorum fragmenta" (1901) and in successive editions of his "Fragmente der Vorsokratiker" (from 1903 onwards). But Kranz resurrected the emendation in the "Nachträge" to his sixth edition of the "Fragmente der Vorsokratiker" (1951). The emended placitum is used again by Uvo Hölscher (1965) to support a non-cyclical interpretation of Empedocles and is repeated in the latest collection of the fragments and testimonia (Brad Inwood, 1992). Hölscher fails to appreciate that the text that he uses to support his reconstruction is merely Sturz's translation into Greek of the non-cyclical interpretation of Empedocles proposed by Tiedemann at the end of the eighteenth century. (shrink)