This paper is concerned with Coleridge's view of science as at once a branch of knowledge and a creative activity, mediating between man and nature, and thereby complementing poetry. Coleridge was well-informed about contemporary science. He stressed the symbolic status of scientific language, the role of scientific genius, and the need in science to rely upon reason rather than the unqualified senses. Kepler and, more recently, John Hunter and Humphry Davy provided his favorite instances of scientific genius, while (...) chemistry—Davy's not Lavoisier's—was poetic. Science and poetry could both rely on reason, the power of language, and faithfulness to nature. (shrink)

The Heythrop Journal, Volume 63, Issue 3, Page 349-366, May 2022.

Point-of-care testing (POCT) is a sensitive, specific and rapid form of testing for the presence of HIV antibodies. Post-exposure prophylaxis for HIV infection can reduce seroconversion rates by up to 80%. Needlestick injuries are the second commonest cause of occupational injury in the NHS and 20% of these occur during operations. In the NHS, in order to protect staff and patients from the risk of bloodborne viruses such as HIV, it is mandatory to report such injuries; however, numerous studies have (...) shown that many groups, particularly doctors, are reluctant to do so. This article outlines the arguments for and against the introduction of preoperatively seeking consent from patients to have their blood tested for HIV via POCT in order to improve the reporting rates of needlestick injuries incurred during surgery and to protect staff from infection. (shrink)

Zeno's famous paradox of the flying arrow, and the statements made in efforts to solve it by Hegel and Engels to the effect that a moving body is, at a given instant, both in and not in a given place, reveal, on the one hand, the objective contradictoriness of motion and, on the other, the difficulty of explaining it within the framework and method of formal logic. The elevation of the laws of formal logic to an absolute, and the exaggeration (...) of its role have led certain writers to deny the truth of Hegel's and Engels' statement. It was shown that no body can simultaneously be and not be in a given place, and that, in describing motion, one should, instead of employing this mode of expression, merely say that the body is shifting, and successively passes one point after another. This passage is motion as an objectively non-contradictory process. (shrink)

This research examines the extent to which similarities and differences exist in the codes of professional conduct of certified (chartered) accountants across the following countries: the United States, Taiwan, South Korea, Malaysia, Ontario (Canada), Australia, India, and Hong Kong. These eight countries exemplify some of the diversity in economic, political, legal, and cultural environments in which public accountants practice. The professional codes of ethics establish the ethical boundary parameters within which professional accountants must operate and they are a function of (...) these environments.The results of the study reveal that commonalities exist on some ethical rules indicating that some rules are indeed "culture free". Cross-country variations, however, exist as to the specificity and elaborateness of the rules. Such variations can be attributed to cultural and legal differences, as well as the length of time each professional organization has been in existence. An understanding of the similarities and differences in the codes is important to individuals who may work in these countries. Professional accountants involved in international business must understand the implications of the decisions they make in light of the ethical codes and moral values of their counterparts in foreign countries. After a discussion of the similarities and differences in the codes, the implications of these comparisons for accounting practice are discussed. (shrink)

Contents: Wisdoms of East and West; Method of Analysis; Table of Symbolic Numbers; The Three Columns; Application of Principles to History; Astrology; Twelve ...

The English writers of Dr Coulson’s ‘Common Tradition’ all subscribe to a ‘fiduciary’ as opposed to ‘analytic’ use of language. For Coleridge, unlike Bentham, ‘a language is for action as well as reflection: it must be responded to in all its richness and diversity before we can know what some of its words mean’. A fiduciary language ‘reveals not only the traditions and living principles of a people, but the world of ideas by which all men live’. Coulson argues (...) that the key Coleridgean word ‘idea’ is ‘most clearly understood when it is seen as originating in an understanding of the Church as sacramentally…the presence of Christ in the world’. ‘Such a sacramental conception of the Church is at the heart not only of the Oxford Movement and of Newman’s idea of the Church, but also of that other movement which derives even more directly from Coleridge and is associated with F D Maurice’. But unlike Coleridge and Maurice, for Newman the idea of the Church Catholic must correspond to ‘a tangible, visible, and identifiable empirical entity’, which is not its particular manifestation in the National Church. On the other hand, Coleridge’s ideal of a ‘clerisy’ corresponds to Newman’s insistence on the importance of an educated laity to represent the Church in society; and if Newman could not accept that the idea of the Church is ‘regulated’ by the Nation, nevertheless it is the laity which is the ‘measure’ of his ‘regulating principles’—theology. Where Newman differed so sharply from both Coleridge and Maurice was in his insistence on first asking the Benthamite question, ‘how do we know that Christianity is true?’ before exploring the meaning or relevance of Christian doctrines and institutions. Coulson concludes by claiming that Newman’s final vision of a Church which ‘cannot be conceived sacramentally, and in its idea, in isolation from society’ both supplements Vatican I and anticipates Vatican II, as well as summing up the essential insight of Coleridge and Maurice. (shrink)

The English writers of Dr Coulson’s ‘Common Tradition’ all subscribe to a ‘fiduciary’ as opposed to ‘analytic’ use of language. For Coleridge, unlike Bentham, ‘a language is for action as well as reflection: it must be responded to in all its richness and diversity before we can know what some of its words mean’. A fiduciary language ‘reveals not only the traditions and living principles of a people, but the world of ideas by which all men live’. Coulson argues (...) that the key Coleridgean word ‘idea’ is ‘most clearly understood when it is seen as originating in an understanding of the Church as sacramentally…the presence of Christ in the world’. ‘Such a sacramental conception of the Church is at the heart not only of the Oxford Movement and of Newman’s idea of the Church, but also of that other movement which derives even more directly from Coleridge and is associated with F D Maurice’. But unlike Coleridge and Maurice, for Newman the idea of the Church Catholic must correspond to ‘a tangible, visible, and identifiable empirical entity’, which is not its particular manifestation in the National Church. On the other hand, Coleridge’s ideal of a ‘clerisy’ corresponds to Newman’s insistence on the importance of an educated laity to represent the Church in society; and if Newman could not accept that the idea of the Church is ‘regulated’ by the Nation, nevertheless it is the laity which is the ‘measure’ of his ‘regulating principles’—theology. Where Newman differed so sharply from both Coleridge and Maurice was in his insistence on first asking the Benthamite question, ‘how do we know that Christianity is true?’ before exploring the meaning or relevance of Christian doctrines and institutions. Coulson concludes by claiming that Newman’s final vision of a Church which ‘cannot be conceived sacramentally, and in its idea, in isolation from society’ both supplements Vatican I and anticipates Vatican II, as well as summing up the essential insight of Coleridge and Maurice. (shrink)

The article presents a comparative analysis of the philosophical and aesthetic perspectives of English poet and philosopher Samuel Taylor Coleridge and Russian philosopher Nikolai Onufrievich Lossky on the issues of the theory of art and cognition. The study highlights the synergies and differences in their conceptions of art, music, imagination, and the interconnectedness of phenomena in the world, demonstrating how the philosophy of art serves as a key component in achieving a holistic understanding of human nature. The article explores (...) Coleridge’s concept of the organic unity of art as a living, evolving entity that transcends individual artistic disciplines. It delves into the poet’s views on the creative process and the role of imagination in shaping artistic expression, emphasizing the significance of his ideas for understanding the role of art in the human experience. Focusing on the unique aspects of Lossky’s philosophical ideas on art, the article argues that Lossky’s views on music are intrinsically linked to his philosophical doctrine of intuitivism. Intuitivism enables direct perception of an object by the knowing subject in its original form, rather than through a copy, symbol, or construction. Lossky’s doctrine distinguishes three modes of intuition (sensual, intellectual, and mystical) and acknowledges two realms: the world and the Superworld (the Kingdom of God). Sensual and intellectual intuition function within the world, while mystical intuition paves the way for a breakthrough into the Superworld (the Kingdom of God). The article demonstrates that music, as a fundamental component of Lossky’s philosophical doctrine, plays a crucial role in enabling a clearer vision of the object by the cognizing subject in its original form, as well as in the complete fulfillment of the missions designated for all three types of intuition. Music is a fundamental element of Lossky’s philosophical doctrine, where the indivisible unity of a musical tone’s properties serves as a symbol of the organic integrity of phenomena in the world. In conclusion, the article emphasizes that a deeper understanding of Coleridge’s and Lossky’s philosophical and aesthetic concepts can provide a transformative outlook on the philosophy of art, fostering interconnectedness among various realms of human creativity and strengthening the continuity of human culture while counteracting destructive forces in the world. (shrink)