The onomasticon of Hellenistic Uruk demonstrates that, in some cases, individuals with Greek names were included in otherwise Babylonian families. Often, such Greek names have been interpreted by scholars as evidence for Hellenization. This article suggests an alternate explanation, based on evidence throughout the family trees for a series of naming practices that focus on the perpetuation of names of female relatives and transmission of preferred family names through maternal lines. Particularly important to this discussion are the practices of mammonymy, (...) a term coined here to refer to papponymy’s gendered parallel, i.e., the naming of a girl after her grandmother or other female ancestor, and the practice, previously unexamined in the Assyriological literature, of “maternal-line papponymy,” the tradition of naming a son for his maternal grandfather or other male ancestor from a maternal line. Maternal-line papponymy can be observed in family trees in which the members bear only Babylonian names, as well as in family trees that include individuals with Babylonian names and individuals with Greek names. The Greek names used for boys are often those of fathers or grandfathers of women with Greek names who married into these Babylonian families. This article argues that the incorporation of Greek names into the elite Babylonian families of Hellenistic Uruk cannot be assumed to be straightforward evidence of impulses toward “Hellenization.” Rather, this evidence indicates that Greek names were given to sons in such families within the context of traditional Babylonian maternal-line naming practices. This finding has important implications for scholarship’s understanding of acculturation and the display of cultural identity in Hellenistic Babylonia. (shrink)

I have tried to expound Whitehead's doctrine of Creativity and of actual entities. Nothing remains but to give a brief summary of what has been said in the foregoing notes.Creativity is the ultimate activity and principle of novelty in the Universe.The world is said to consist of “actual entities,” not substances. An actual entity is also called an “actual occasion.” It is essentially a genetic process, having two sides, the process of “becoming,” and the outcome of the process named the (...) “satisfaction.” The satisfaction is the fully determined achievement abstracted from the process. On attaining satisfaction the actual entity viewed as a self-creating subject loses its “final” causation, and as a subject perishes, but the “satisfaction” remains as a potential constituent for the emergence of a new actual entity. This is its “efficient” causation. The potentiality of the satisfaction for a new creation is called its “objective immortality”: in this capacity it functions as an “object” for the self-creation of another actual entity. (shrink)

In earlier articles an account has been given of some of the chief notions in the Organic Philosophy, namely Creativity, Actual Entities, Eternal Objects, God. In the present article the writer will endeavour to present Whitehead's doctrine concerning the space-time continuum and the nature of enduring objects implicated therein.

This paper will endeavour to present an outline of the Organic Philosophy associated with the name of Whitehead. Whitehead resembles Spinoza and Leibniz in that he is a philosopher who has tried to construct a world-outlook that will do justice to science and to the other aspects of life and knowledge. Moreover, just as in his day Leibniz was an eminent mathematician and scientist, so Whitehead in our day enjoys the same distinction. But Whitehead's philosophy differs both from that of (...) Spinoza and from that of Leibniz. Spinoza based his philosophy upon the monistic substance, of which the actual events in the world are the inferior modes. Whitehead bases his philosophy upon the actual events themselves and derives the solidarity of the world as a whole from their mutual interplay. Thus the organic philosophy is pluralistic in contrast with Spinoza's monism. In comparing Whitehead's philosophy with that of Leibniz, we find that they agree in both being pluralistic, but they differ in the emphasis placed upon the notion of mentality. Leibniz's monads are best conceived as generalizations of the notion of mentality, and the conception of physical bodies only enters into his philosophy subordinately and derivatively. Whitehead, however, in his philosophy of organism endeavours to hold the balance between the physical and mental more evenly, and thus does justice to both aspects of reality. (shrink)

In my last article I described fully the important type of entity in Whitehead's philosophy called “propositions,” and explained the part they played in conscious experience. We learnt that “consciousness” was a certain kind of emergent quality associated with the late phase of concrescence of some high-grade actual entities. It was pointed out that whenever consciousness was present in experience, this proved to be the subjective form of an integral synthetic feeling composed of a physical feeling and a pro-positional feeling. (...) This integral feeling was said to be a feeling of contrast between “actuality” and “ideality,” between a fact and a possibility. That is to say consciousness is the subjective form of the feeling of a contrast between what actuality is, and might not be, or what actuality is not, and yet might be. We can now proceed to deal with a number of higher phases of experience such as “belief,” “conscious perception,” “judgment,” together with experiences termed by Whitehead “physical purposes.”. (shrink)

The Universe cannot be exhaustively analysed if we stop at actual entities or even societies of actual entities which, as we shall see later when we discuss the notion of ‘nexus,’ are equivalent to what we ordinarily mean by enduring objects such as a stone, a tree, or a man. There is another class of entities which plays an important part in the constitution of the Universe called ‘eternal objects,’ and we must now proceed to an understanding of these.

When the weather is fair, it is the custom of the writer to take a walk across the common which abuts on to his house and garden. This morning he observed the fresh green of the spring grass, and at the same time heard from an adjacent hawthorn bush the cheerful song of the thrush. As he proceeded, the scent of burning brushwood in a clearing near by was smelt. He picked up a stick lying on the grass and used (...) it as a staff. Within a few minutes he had enjoyed sense experience through eyes, ears, nose and hands. In the autumn he hopes to gather from the bushes a handful of blackberries, as he has done in many previous years, and enjoy their luscious taste. (shrink)

In earlier articles I explained the fundamental entities in the Organic Philosophy, namely: actual entities or actual occasions, and eternal objects. But there is also a third type of entity called “propositions,” very important for the introduction of novelty into our world, and indispensable for “consciousness” and the higher phases of experience. Before discussing Consciousness and these higher phases, it is necessary, therefore, to give an account of propositions.

The General Medical Council’s Outcome for Graduates, published in 2018,1 is the latest guidance for medical schools on the GMC’s expectations of the undergraduate medical curriculum. One of its three top level outcomes—Professional Values and Behaviours—refers to medical ethics and law, professionalism and patient safety competencies. Furthermore, the recent proliferation of patient safety inquiries in the UK2–4 has elevated the emphasis on ethical medical practice5 and critical medical ethics and law competencies for future doctors. In response to these developments and (...) to ensure an up to date offering, the Institute of Medical Ethics Education Committee has updated the consensus statement on the core curriculum for medical ethics and law for doctors of tomorrow.6 This refined curriculum is the result of a national consultation process. We asked for the views of all lead teachers of medical ethics and law in all UK medical schools, the UK’s chief medical officers, the GMC, and delegates at our annual education conference in 2017 who …. (shrink)

I have tried to expound Whitehead's doctrine of Creativity and of actual entities. Nothing remains but to give a brief summary of what has been said in the foregoing notes.Creativity is the ultimate activity and principle of novelty in the Universe.The world is said to consist of “actual entities,” not substances. An actual entity is also called an “actual occasion.” It is essentially a genetic process, having two sides, the process of “becoming,” and the outcome of the process named the (...) “satisfaction.” The satisfaction is the fully determined achievement abstracted from the process. On attaining satisfaction the actual entity viewed as a self-creating subject loses its “final” causation, and as a subject perishes, but the “satisfaction” remains as a potential constituent for the emergence of a new actual entity. This is its “efficient” causation. The potentiality of the satisfaction for a new creation is called its “objective immortality”: in this capacity it functions as an “object” for the self-creation of another actual entity. (shrink)

In earlier articles an account has been given of some of the chief notions in the Organic Philosophy, namely Creativity, Actual Entities, Eternal Objects, God. In the present article the writer will endeavour to present Whitehead's doctrine concerning the space-time continuum and the nature of enduring objects implicated therein.

In my last article I described fully the important type of entity in Whitehead's philosophy called “propositions,” and explained the part they played in conscious experience. We learnt that “consciousness” was a certain kind of emergent quality associated with the late phase of concrescence of some high-grade actual entities. It was pointed out that whenever consciousness was present in experience, this proved to be the subjective form of an integral synthetic feeling composed of a physical feeling and a pro-positional feeling. (...) This integral feeling was said to be a feeling of contrast between “actuality” and “ideality,” between a fact and a possibility. That is to say consciousness is the subjective form of the feeling of a contrast between what actuality is, and might not be, or what actuality is not, and yet might be. We can now proceed to deal with a number of higher phases of experience such as “belief,” “conscious perception,” “judgment,” together with experiences termed by Whitehead “physical purposes.”. (shrink)

The Universe cannot be exhaustively analysed if we stop at actual entities or even societies of actual entities which, as we shall see later when we discuss the notion of ‘nexus,’ are equivalent to what we ordinarily mean by enduring objects such as a stone, a tree, or a man. There is another class of entities which plays an important part in the constitution of the Universe called ‘eternal objects,’ and we must now proceed to an understanding of these.

When the weather is fair, it is the custom of the writer to take a walk across the common which abuts on to his house and garden. This morning he observed the fresh green of the spring grass, and at the same time heard from an adjacent hawthorn bush the cheerful song of the thrush. As he proceeded, the scent of burning brushwood in a clearing near by was smelt. He picked up a stick lying on the grass and used (...) it as a staff. Within a few minutes he had enjoyed sense experience through eyes, ears, nose and hands. In the autumn he hopes to gather from the bushes a handful of blackberries, as he has done in many previous years, and enjoy their luscious taste. (shrink)

As long as a man's sensibility (Emilius, p. 4, vol. ii.) " is confined to himself, there is no morality in his actions. It is " only when he begins to extend his sensibility to others, that he " first conceives those sentiments, and afterwards, those notions...

During the later years of his life, the late Professor Alexander devoted much of his time to the study of our aesthetic and moral experience. In regard to the latter, Alexander was impressed by Adam Smith's treatment of the Moral Sentiments and especially with what he considered his sure insight in seeking for the ground of obligation in the causes of conduct, rather than in its effects. These causes were the passions. In this he was in sympathy with his contemporary (...) Hobhouse, who asserted with conviction that action rested on impulse feeling, and that it was useless to look for anything whether it was called Practical Reason or anything else, that stood outside the body of impulse feeling and controlled it. I think it was the considered opinion of Alexander, as it was that of Hobhouse, that if Psychology had anything to teach us bearing upon Morals, it was that the springs of human conduct must be looked for in our inherited tendencies with their associated emotions. Fear, sorrow, joy, repulsion, curiosity, pugnacity, self-assertion, the sex instinct, and acquisitiveness and constructiveness, are present, not only in men of all living races, but also in most of the higher animals. These specific tendencies and emotions, with certain complex passions such as admiration, reverence, scorn and the rest; together with one or two general tendencies such as sympathy and imitativeness, arising out of the nature of mental processes, must have played a leading role in the determination of human conduct, both in its lower and higher grades. (shrink)

The Essential Mystics, Poets, Saints, and Sages is a treasury of quotes and passages from the great Sufi mystics, Buddhists, Hindus, Taoists, Jews, and Christians throughout the centuries. This collection, curated by religious scholar Richard Hooper, stresses the beauty of religious language and mystical experience, including hundreds of entries from world’s major religious traditions, the greatest poets, mystics, sages, and saints of all time. Included are selections from William Blake, Ramakrishna, Rumi, St. John of the Cross, Osho, Tagore, Chuang (...) Tzu, and many more. The selections are given context by the introductory essays by Hooper, which explore the Perennial Philosophy, the nature of the mystical experience, and the way of non-dualism. The Essential Mystics, Poets, Saints, and Sages is an ideal gift as well as a source for daily guidance and support, regardless of the religious or sectarian affiliations. (shrink)

'...If New Orleans is a city with an overripe id, it is also home to Tulane University Medical School and its unique department of neurology and psychiatry.... In 1950, [Dr. Robert G.] Heath first put depth electrodes into the brain of a human mental patient.... His electrodes charted the circuitry of pain in some of the illest brains in Louisiana. It was the first time electrodes had been used inside human brain tissue, and so Heath's operations were controversial, to say (...) the least. (shrink)

Koan Zen is a philosophical practice that bears a strong family resemblance to Wittgenstein's approach to philosophy. In this paper I hope to show that this resemblance is especially evident when we compare the Zen method of koan with Wittgenstein's suggestion, towards the end of his Tractatus, about what would constitute the only correct method in philosophy. Both koan Zen and Wittgenstein's method set limits to the reach of philosophical discourse. Each rules metaphysical speculation out of bounds. Neither, however, represents (...) a rejection of the metaphysical. Where Wittgenstein enjoins silence in the face of the unsayable, a silence that allows the metaphysical to show itself, koan Zen calls for concrete demonstrations of that which cannot be captured in rational discourse. I attempt to illustrate this through discussion of a number of koans that serve as reminders that the philosopher (and Zen master) should say nothing except what can be said. (shrink)

Hidalgo offers a novel and interesting defence of the active recruitment of health workers by organisations based in the developed world.1 His conclusions are highly controversial and run directly counter to those drawn by a large number of bioethicists, empirical researchers and national and international organisations interested in the issue of health worker migration.The debate about the effects of the migration of healthcare professionals began in earnest in the 1970s. During this decade a number of researchers argued that migration flows (...) from the developing to the developed world were detrimental to poorer countries and suggested that policies ought to be put in place to both retard the flow of migration and compensate countries for the negative effects of any ongoing migration.2 However, some researchers have recently argued that the migration of healthcare workers has many positive effects.3 This is because migration encourages human capital investment, leads to large scale flows of remittances back to source countries, encourages the transfer of knowledge, innovations and best practice, and improves trade relations. Clemens even argues that the net effects of migration are positive—which implies that the so called …. (shrink)

Next SectionMany jurisdictions require cyclists to wear bicycle helmets. The UK is currently not one of these. However, an increasing number of interest groups, including the British Medical Association, want to change the status quo. They argue that mandatory cycle helmet laws will reduce the incidence of head injuries and that this will be both good for cyclists (because they will suffer fewer head injuries) and good for society (because the burden of having to treat cyclists suffering from head injuries (...) will be reduced). In this paper we argue against this position. We suggest that cycle helmets may not be especially effective in reducing head injuries and we suggest that the imposition of such a restrictive law would violate people's freedom and reduce their autonomy. We also argue that those who accept such a restrictive law would be committed to supporting further legislation which would force many other groups – including pedestrians – to take fewer risks with their health. We conclude that cycle helmet legislation should not be enacted in the UK unless, perhaps, it is restricted to children. (shrink)

The prospect of human immortality is manifest in many of Plato's writings, appearing as early as the Apology and the Crito, and as late as Book 12 of the Laws. But nowhere is immortality given so much attention, nor as central a place in Plato's philosophical projects, as in what have traditionally been referred to as his Middle Period works, so it is hardly surprising that we find an extensive treatment of the subject of immortality in Socrates’ own encomium in (...) the Symposium. Eros, Socrates tells us, is not merely a desire to possess the good, but one that pushes us towards possessing the good forever and, because of this, eros is necessarily a desire for immortality. However, it is evident that Socrates’ presentation of immortality in the Symposium is fundamentally different from those found in other dialogues. This is not merely because in this work alone Socrates attributes the desire for immortality to eros; rather it is also because the nature of the immortality that Socrates recommends here, and the means by which he suggests it is achieved, are wholly unique to this work. Whereas in other dialogues Plato casts his discussions in terms of the persistence of the soul in some super-sensible realm, here he offers a picture of lovers achieving human immortality by creating memorials that will outlast them. (shrink)

In this essay I will argue that Platonic myths are a useful tool not only in the education of the ignorant but for the philosophical mind as well. To do this I will first examine the limitations and problems that Plato sees in written communication, and I will then argue that myths avoid these problems by undermining their own validity. If they are to avoid the problems that plague the written format, myths must show themselves for what they are: inadequate (...) tools for giving a complete account of a particular subject. Myths, I will argue, are those shadows (to use the term from the story of the Cave in the Republic) that show their own shadow-like nature. In this way the myth is able to work hand-in-hand with dialectic to educate philosophers. (shrink)

The ‘Scala Amoris’, or ‘Ladder of Love’, constitutes the philosophical and aesthetic centrepiece of Socrates’ encomium of Eros in Plato’s Symposium. Here Diotima describes how a lover ascending up the Ladder directs his erotic attention to a number of difference kinds of beautiful objects, first bodies, then souls, just institutions and knowledge, until he catches a glimpse of Beauty itself. In this paper I advance an ‘inclusive’ reading of the lover’s ascent – to use Price’s 1991 terminology – with a (...) particular emphasis on justifying such a reading concerning the final step. (shrink)

In recent years there has been a renaissance of scholarly interest in Plato's Symposium, as scholars have again begun to recognize the philosophical subtlety and complexity of the dialogue. But despite the quality and quantity of the studies that have been produced few contain an extended analysis of the speech of Aristophanes; an unusual oversight given that Aristophanes' encomium is one of the highlights of the dialogue. In contrast to the plodding and technical speeches that precede it, the father of (...) Old Comedy structures his own speech around a fantastic fable in which he tells how humans, having originally taken the form of comically grotesque ‘circlemen’, assumed their present shape after being divided in two for their impious actions against the gods. This story forms the basis of his discussion of Eros, which he claims is nothing more than a desire to return to our original form. One study on which commentators continue to draw heavily for their own interpretation of Aristophanes' encomium is that of Arlene Saxonhouse. As the title of her article suggests, central to Saxonhouse's analysis is her interpretation of the Net of Hephaestus passage, in which Aristophanes suggests that, if offered the chance to be welded together with their beloveds and so become circlemen once more, all humans would leap at the opportunity, thinking that this would be all of the fortune that they could ever desire. For Saxonhouse this passage, more than any other, demonstrates that, on Aristophanes' view, our original nature is one of perfection. According to Saxonhouse, our original form is the telos of human existence and the standard by which we judge the good life, because she understands circlemen as being self-complete beings entirely free from desire and need. Put simply, to be a circleman is to be a perfect being. Eros, on this reading, as the desire for wholeness, is to be praised because it reminds us of our deficiency, and instills in us a desire to actualize our potential for perfection. But unlike Socrates' encomium, which ends with the lover realizing their potential by possessing knowledge of the divine, Saxonhouse believes that the Net of Hephaestus passage lends a tragic end to Aristophanes' speech. For Saxonhouse it is Plato's dirty trick that he turns Aristophanes into a tragedian. (shrink)

Over the past few decades, “Big Tobacco” has spread its tentacles across the developing world with devastating results. The global incidence of smoking has increased exponentially in Africa, Asia and South America and it is leading to an equally rapid increase in the incidence of smoking-induced morbidity and mortality on these continents. The World Health Organization (WHO) has tried to respond to this crisis by devising a set of regulations to limit the spread of smoking, and many countries have bound (...) themselves to follow the WHO’s guidelines. This article provides an overview of these regulatory measures and the authors attempt to defend them from the perspective of liberty and autonomy. Their motivation is to countermand any attempt by the tobacco industry to attack the regulations on the grounds that they infringe the liberty rights of producers and consumers. It is also argued, however, that a blanket ban of the production, sale and consumption of tobacco cannot be justified on the grounds of autonomy alone. (shrink)

During the later years of his life, the late Professor Alexander devoted much of his time to the study of our aesthetic and moral experience. In regard to the latter, Alexander was impressed by Adam Smith's treatment of the Moral Sentiments and especially with what he considered his sure insight in seeking for the ground of obligation in the causes of conduct, rather than in its effects. These causes were the passions. In this he was in sympathy with his contemporary (...) Hobhouse, who asserted with conviction that action rested on impulse feeling, and that it was useless to look for anything whether it was called Practical Reason or anything else, that stood outside the body of impulse feeling and controlled it. I think it was the considered opinion of Alexander, as it was that of Hobhouse, that if Psychology had anything to teach us bearing upon Morals, it was that the springs of human conduct must be looked for in our inherited tendencies with their associated emotions. Fear, sorrow, joy, repulsion, curiosity, pugnacity, self-assertion, the sex instinct, and acquisitiveness and constructiveness, are present, not only in men of all living races, but also in most of the higher animals. These specific tendencies and emotions, with certain complex passions such as admiration, reverence, scorn and the rest; together with one or two general tendencies such as sympathy and imitativeness, arising out of the nature of mental processes, must have played a leading role in the determination of human conduct, both in its lower and higher grades. (shrink)

This document is designed to give guidance on assessing researchers in bioethics/medical ethics. It is intended to assist members of selection, confirmation and promotion committees, who are required to assess those conducting bioethics research when they are not from a similar disciplinary background. It does not attempt to give guidance on the quality of bioethics research, as this is a matter for peer assessment. Rather it aims to give an indication of the type, scope and amount of research that is (...) the expected in this field. It does not cover the assessment of other activities such as teaching, policy work, clinical ethics consultation and so on, but these will be mentioned for additional context. Although it mentions the UK’s Research Excellence Framework, it is not intended to be a detailed analysis of the place of bioethics in the REF. (shrink)