All non-nuclear-weapon states are morally and legally obliged by the Nuclear Nonproliferation Treaty (NPT) to refrain from acquiring nuclear weapons. These obligations cannot be overridden for reasons of mere prudence. Only (i) material breaches of the treaty and/or a corresponding; (ii) ‘fundamental change in circumstances’ (rebus sic stantibus) that undermines the integrity of the NPT may override states parties’ legal nonproliferation duties. More than the violations of the NPT by ‘rogue’ states like North Korea or Iran, I argue that the (...) failure of the de jure nuclear-weapon powers since 2001 to uphold their informal and some formal NPT commitments suggests the possibility of material breach and/or institutional subversion. If NPT subversion were to occur, the non-nuclear-weapon states’ collective responsibility to avoid complicity in that subversion leads them to choose between (a) individually seeking nuclear weapons capability for state security; or, more preferably, (b) a publicly announced and collective withdrawal from the NPT that simultaneously refuses to pursue the nuclear weapons option. (shrink)

Since the end of the Cold War, international ethicists have focused largely on issues outside the traditional scope of security studies. The nuclear ethics literature needs to be revived and reoriented to address the new and evolving 21st century nuclear threats and policy responses.

This article advances a critical analysis of John Rawls’s justification of liberal democratic nuclear deterrence in the post-Cold War era as found in The Law of Peoples. Rawls’s justification overlooked how nuclear-armed liberal democracies are ensnared in two intransigent ethical dilemmas: one in which the mandate to secure liberal constitutionalism requires both the preservation and violation of important constitutional provisions in domestic affairs, and the other in which this same mandate requires both the preservation and violation of the liberal commitment (...) to international legal arrangements and to the rule of law generally. On this view, the choice to violate constitutional provisions and international legal arrangements is evidence of nuclear despotism. Moreover, this choice does not imply that the ethical foreign policy dilemmas were resolved. Instead, it implies that the dilemmas force liberal democratic governments into implementing ethically paradoxical policy outcomes. (shrink)

This paper critically examines John Mark Mattox's view of the nature of the moral appropriateness of particular response options. By so doing, I aim to engage the wider readership in a debate, which I hope leads to greater clarity and precision of thinking on these topics. After summarizing Mattox's view, I argue first that in order for Mattox's ultimate conclusion to hold in moral terms, he must abandon the argument on the permissibility of nuclear reprisal to re-establish nuclear deterrence and (...) instead anchor this response solely on the moral grounds of retributive justice. Secondly, I argue that the morally superior and politically efficacious counter-nuclear terrorist response is to hunt down the nuclear terrorists and hold them accountable for war crimes in the International Criminal Court. This response is consistent with just war theoretic principles, and it also affirms the moral virtues of honor, dignity, and humane treatment in contexts where they are needed the most? the holocausts of nuclear terrorist attacks. (shrink)

This book applies Augustine's thought to current questions of teaching and learning. The essays are written in an accessible style and is not intended just for experts on Augustine or church history.

Tsarina Doyle’s bold new effort to interpret Nietzsche as a metaphysician will be of interest to readers concerned with his views on metaphysics, metaethics, and the philosophy of mind. Doyle argues that Nietzsche proposes the metaphysics of the will to power in response to the problem of nihilism, which emerges via the recognition of the unjustifiability of a traditional presupposition about our values—namely, that they are objective and meaningful in virtue of “corresponding to value properties instantiated in a (...) mind-independent and non-empirical world”. According to Doyle, Nietzsche’s will to power thesis combats the problem of nihilism by underwriting values that are objective and mind-independent insofar... (shrink)

This volume offers an English translation of John of St. Thomas's Cursus theologicus I, question I, disputation 2. In this particular text, the Dominican master raises questions concerning the scientific status and nature of theology. At issue, here, are a number of factors: namely, Christianity's continual coming to terms with the "Third Entry" of Aristotelian thought into Western Christian intellectual culture - specifically the Aristotelian notion of 'science' and sacra doctrina's satisfaction of those requirements - the Thomistic-commentary tradition, and (...) the larger backdrop of the Iberian Peninsula's flourishing "Second Scholasticism." In this latter context, John of St. Thomas applies the theological principles of Thomas Aquinas to the Scholastic disputes preoccupying Thomist, Franciscan, and Jesuit theologians, such as Cajetan, Bañez, Luis de Molina, Vazquez, Suárez - to name only a few - in a tour de force of theological thinking throughout the entire period of Scholasticism. In the process - and not insignificantly - the status quaestionis of theology's scientific character is clearly framed and answered according to John's satisfaction. Key to John of St. Thomas's resolution of the question is his understanding of the continuity of the power of human reason with the super-intelligibility of divine revelation spelled out in terms of what he calls "virtual revelation." This text presented in this volume is a quintessential example of the deep and abiding harmony that flourished between faith and reason as well as grace and nature within the golden era of Baroque Scholasticism. (shrink)

Of all the issues related to animal ethics discussed in this handbook, perhaps the most visible is captivity. This chapter begins with an overarching critique of captivity in Lori Gruen’s “Incarceration, Liberty and Dignity.” It proceeds to a fundamental challenge to the ethical defensibility of zoos in Liz Tyson’s “Speciesism and Zoos.” The final set of essays detail the harm produced by the captivity of nonhuman animals who are known to be intellectually, emotionally and socially sophisticated. Catherine Doyle’s “Elephants (...) in Captivity” summarizes the critical discoveries about elephants that show why life in zoos and circuses is ethically indefensible. Rejecting the resistance of many marine mammal scientists to recognize “the overwhelming scientific evidence showing that captivity does not work for dolphins and whales,” Lori Marino’s “The Marine Mammal Captivity Issue” calls for all involved to cooperate in creating a “paradigm shift—a new way of relating to marine mammals.” This chapter concludes with Thomas White’s “Whales, Dolphins and Humans,” which argues that the fundamental problem regarding the captivity of cetaceans is that most marine mammal scientists and executives in the entertainment industry are blind to the ethical significance of the scientific facts already known. (shrink)

"... fascinating throughout.... the book is recreative in the highest sense." —Arthur C. Danto, The New Republic "A gem for Holmes fans and armchair detectives with a penchant for logical reflection, and Peirce scholars." —Library Journal.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 369 On Divine Foreknowledge. (Part IV of the Concordia). By Lms DE MOLINA. Trans. Alfred J. Freddoso. Ithaca: Cornell University Press, 1988. Pp. xii +286. $34.95. The contents of the sixteenth century Jesuit theologian Luis de Molina's famous work are specified in its title: Liberi arbitrii cum gratiae donis, divina praescientia, providentia, praedestinatione et reprobatione concordia-" The Agreement of Free Choice with the Gifts of Grace, Divine (...) Foreknowledge, Providence, Predestination, and Reprobation." Part IV, which particularly concerns the Divine Fore· knowledge, is divided into seven " Disputations," 47-53 inclusive. These deal with contingency, the presence of all things to God in eternity, God's knowledge of future contingents (including the role of the Divine Ideas), and especially the reconciliation of freedom and contingency with absolutely certain Divine Foreknowledge and Predeterminations. It is Part IV, especially Disputation 52, which contains Molina's well known teaching about the scientia media, God's "middle knowledge," i.e., eternally between the natural knowledge He has of all things possible and the free or post-volitional (according to our way of conceiving it) knowledge He has of all things actual. More precisely, by middle knowledge God knows, before any exercise of His will, what a created free agent would do in various circumstances, both those which actually will obtain and those which, although possible, will never in fact exist. The objects of such knowledge are situated between what is merely possible and what will simply he at some moment of time. They are possible with a certain hypothetical (ex hypothesi) dependence on both Divine and human free causation. Thus, in comprehending them as they are, God's absolutely necessary and prior knowledge would seem in some way dependent upon what is contingent and even created. Molina's doctrine attempts to overcome the paradox in this. A competent admirer of Molina's position, University of Notre Dame Professor Freddoso is not just a master of the Jesuit's baroque Latin, with its sesquipedalian sentences bristling with spiny technical terms. He also shows himself to be a fine logician (earlier he translated portions of Ockham's Summa Logicae), with an excellent understanding of scholastic theology (in areas such as the Trinity, Christology, and the Eucharist), metaphysics, epistemology, and philosophy of human nature. To make the translated work even more accessible, he has in his introduction briefly treated prior parts of the Concordia as preparing the stage for Part IV, has related Molina's concerns to those of present day philosophers of religion, and has made clear the agreement as well 370 BOOK REVIEWS as the main difference between Molina and his " Banezian " opponents, whose position he summarizes from the 20th century theologian-philosopher, Reginald Garrigou-Lagrange, O.P. In addition, he has graced the translation with helpful footnotes. At times these identify persons mentioned by Molina, some of whom (e.g. Richard of Middleton, William Durandus, Gregory of Rimini, or Didacus de Deza [Hispalensis]) would be less than household names today for a non·medievalist. At other times, Freddoso's notes clearly and succinctly explain items of Catholic doctrine which Molina presupposes or to which he refers. Still again, they reproduce important texts of St. Thomas connected with points Molina is making. And something which I welcomed, Freddoso uses his notes frequently to recall and clarify premises of earlier arguments to which Molina later simply alludes without restatement. The translation itself is from the modern critical edition of the Concordia by Johannes Rabeneck, S.J. (Oniae et Matriti, 1953), which I would like to have seen reproduced on facing pages. Freddoso's version is accurate to the point of being literal. Despite that, however, it is amazingly readable. He does on occasion have difficulty with terms like complexio (which he specially notes on page 10) and ratio: whether to understand them subjectively or objectively-but then, doesn't everyone have the same problem? Again, while one might wonder about sentences as long as nineteen lines (e.g. page 178), they are in fact the legacy of Molina himself (cf. Disp. 52, n. 19, Rabeneck, p. 346, where the Latin runs 14 lines). Freddoso speaks of Molina's " lumbering " prose. But at the same... (shrink)

Darge acknowledges that Suárez does in some manner continue the line of Avicenna and Duns Scotus. But focusing on the theme of the transcendental properties of being, which are reduced to unity, truth, and goodness, or, concretely, the one, the true, and the good, he sees the Suarezian metaphysics as a revival and a revision of pre-Scotist teaching, found especially in St. Thomas Aquinas’s De veritate I, a. 1. For his understanding of such pre-Scotistic doctrine, Darge follows in a (...) thoughtful but not slavish way Prof. Jan Aertsen, under whose direction the present volume first appeared at the Thomas Institut in Köln as its author’s Habilitationschrift. (shrink)

This new edition of A Companion to Contemporary Political Philosophy has been extended significantly to include 55 chapters across two volumes written by some of today's most distinguished scholars. New contributors include some of today’s most distinguished scholars, among them Thomas Pogge, Charles Beitz, and Michael Doyle Provides in-depth coverage of contemporary philosophical debate in all major related disciplines, such as economics, history, law, political science, international relations and sociology Presents analysis of key political ideologies, including new chapters (...) on Cosmopolitanism and Fundamentalism Includes detailed discussions of major concepts in political philosophy, including virtue, power, human rights, and just war. (shrink)

This new edition of _A Companion to Contemporary Political Philosophy_ has been extended significantly to include 55 chapters across two volumes written by some of today's most distinguished scholars. New contributors include some of today’s most distinguished scholars, among them Thomas Pogge, Charles Beitz, and Michael Doyle Provides in-depth coverage of contemporary philosophical debate in all major related disciplines, such as economics, history, law, political science, international relations and sociology Presents analysis of key political ideologies, including new chapters (...) on Cosmopolitanism and Fundamentalism Includes detailed discussions of major concepts in political philosophy, including virtue, power, human rights, and just war. (shrink)

This article responds to issues raised in Ethics, Nuclear Terrorism, and Counter-Terrorist Nuclear Reprisals? A Response to John Mark Mattox's?Nuclear Terrorism: The Other Extreme of Irregular Warfare? by Thomas E. Doyle II, also appearing in the pages of this issue.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:Eric Doyle OFM: Hidden Architect of the Retrieval of the Franciscan Charism by Brenda AbbottRobert J. Karris, OFMBrenda Abbott, Eric Doyle OFM: Hidden Architect of the Retrieval of the Franciscan Charism. Durham, UK: Franciscan Publishing, 2021. Pp. vii + 388. 16 photos. £15.00. ISBN: 9781915198013.Father Eric Doyle, OFM, a member of the Province of the Immaculate Conception, UK, was born in 1938 and died in (...) 1984. He was highly talented and educated, steeped in the Franciscan tradition, a superb and humorous communicator. He was just right for his time, he was ahead of his time, and he may be just what Franciscans need today in their time as they continue to renew themselves in the spirit of St. Francis and in Franciscan Christology and spirituality.Abbott sets down her goal: "My purpose and goal in publishing this book is that something of the man and his vision will be communicated here, and that a new generation of Franciscan friars and scholars, as well as believers and unbelievers more widely, may be inspired by this vision and become aware of Doyle's enduring and precious legacy" (ii). She accomplishes her goal through an introduction, fifteen chapters which mainly delve into Doyle's Franciscan Christology and spirituality, and a conclusion. Endnotes follow each chapter. The book, which is very well-researched and written, ends with two appendices and a bibliography. Abbot has marvelously achieved her goal.The introduction is followed by: chapter 1, "Early Life: 1938–1970"; chapter 2, "The Friar"; chapter 3, "The Teacher"; chapter 4, "The Shepherd and Evangeliser"; chapter 5, "The Scholar"; chapter 6, "The Mystic"; chapter 7, "The Franciscan Theologian (Part 1)"; chapter 8, "The Franciscan Theologian (Part 2)"; chapter 9, "The Franciscan Theologian (Part 3)"; chapter 10, "The Franciscan Theologian (Part 4)"; chapter 11, "The Ecologist: Our Sister Mother Earth"; chapter 12, "The Ecumenist: Our Brothers and Sisters in Christ"; chapter 13, "The Post–Vatican II Theologian"; chapter 14, "The Prophet: A Franciscan Legacy (Part 1)"; and chapter 15, "The Prophet: A Franciscan Legacy (Part 2)."In the space allotted me, I provide three snapshots of Eric Doyle. First is the assessment of Doyle from an outside source, Bishop Thomas McMahon, who in his eulogy said: "He put profound truths in a very [End Page 249] simple way and conveyed always a sense of the numinous. … [He was] vivid, articulate, deeply learned, intensely human, hugely alive, full of mischief, unsparing of self … a contemporary Francis. His Franciscan spirituality permeated his total thinking" (174). I underscore Bishop Mc-Mahon's emphasis on St. Francis and his spirituality. I see implied here Doyle's teaching about the Absolute Primacy of Christ—that Christ is head of all creation and conqueror of sin and death, and that the reason for Christ's incarnation is not sin but love—demonstrating Doyle's retrieval of the best from the Franciscan tradition.The second snapshot points to two areas where Doyle was ahead of his time. First, he was a TV personality. Abbott dedicates pages 117–23 to Doyle as a wonderful TV presence. From 1971 to 1984 he was on four hundred programs of The Big Question. One reviewer noted: "The length, breadth and width of his discourse … is colossal … This man is an original, a non-pareil; before they made him, they broke the mould" (121). Second, in his book on Francis's Canticle of Brother Sun, first published in 1980, Doyle anticipated many of Pope Francis' teachings in Laudato Si'. As Abbott says: "Foreshadowing much of Pope Francis' encyclical Laudato Si', Doyle demonstrates how belief in the universal brotherhood and sisterhood of creation can help us create a better world" (270).The third snapshot is an indication of how Doyle's legacy continues in print. Doyle's St Francis and the Song of Brotherhood has been reprinted a number of times, most recently in 1997 by Franciscan Institute Publications as St. Francis and the Song of Brotherhood and Sisterhood. It has been translated into five languages: Italian, German, Portuguese, Korean, and Japanese. Under the imprint of Tau Publications is My Heart's Quest: Collected Writings of Eric Doyle, Friar Minor, Theologian, edited by Josef Raischl... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:LaudatioTimothy B. Noone (bio)On Sunday, July 26, 2009, the Franciscan Institute was pleased to award to Dr. Girard J. Etzkorn its 22nd Franciscan Institute Medal in recognition of a lifetime of scholarship, editing and publication of texts on medieval philosophy and theology, with a special emphasis on the Franciscan intellectual tradition. The ceremony was held in the Trustees Room of Doyle Hall on the campus of St. Bonaventure (...) University and attended by over 100 scholars, students, friends and members of Dr. Etzkorn's extended families. The award ceremony began with a personal appreciation by Dr. Thomas Shannon, Ph.D., emeritus of the Worcester Polytechnic Institute (Worcester, MA), former member during the 1960s with Dr. Etzkorn of the Sacred Heart Province of Friars Minor (St. Louis, MO). It was followed by the formal laudatio of the honorée presented by former colleague and friend, Dr. Timothy B. Noone, Ph.D., of the Catholic University of America, the text of which is printed here. The event concluded with personal remarks by Dr. Etzkorn on his life as a scholar of the Franciscan tradition."Let us praise men of renown and our fathers in their generation." Sirach 44:1The wisdom of Sirach, the last of the Solomonic books of the Old Testament, would seem an appropriate place to begin this evening's festivities. No doubt, Gerry is squirming a bit in his chair, thinking in his customary humility that the words of Sirach are a bit too high for him. But we must learn to acknowledge what is true and great wherever it is, even when (or to put the matter correctly, especially when) the truth and greatness are found in ourselves. So there will be [End Page 259] no holding back on the present occasion, since the text from Sirach points out our path.We should start with a brief sketch of Gerry's life. Born in Kirkwood, Missouri in 1927, Gerry received his primary and secondary education in Missouri before attending the University of Dayton in the fall of 1944. After three semesters studying chemical engineering, he was drafted into the military, serving in the U.S. Army as part of the occupation forces of Japan after the surrender of August, 1945. This seeming irrelevancy actually became quite important in Gerry's life, for it was during his service in Japan that he encountered the Franciscans and decided to enter the Order after returning to the U.S. Once he had completed his degrees in philosophy and theology and been ordained, Gerry was sent to the University of Louvain, where he took his doctorate, producing a thesis that contained a partial edition of Roger Marston's hitherto unpublished Quodlibetal questions.This work at Louvain presaged in many ways the bulk of Gerry's work: he edited and studied a Franciscan medieval text from Latin manuscripts and studied its philosophical and theological doctrines. After returning from Louvain, Gerry taught for ten years at Quincy College and Seminary before leaving the Franciscans in 1971. But the Franciscans and he were far from being through with each other. Within two years Gerry arrived here to work with Fr. Gedeon Gàl on the Ockham Edition, then in the throes of its labors. Initially working as an Associate Editor on the Ockham Edition, Gerry eventually became Chief Editor of the Scotus Project, the successor project at the Institute to the Ockham Edition.During his twenty-two years at the Institute, Gerry kept up a steady pace of editions, some connected with the Institute's research projects and others springing from his own interests. Among the former, we must note three volumes of the Opera theologica of Ockham and four volumes of the Opera philosophica of Scotus; among the latter, we find the complete edition of Roger Marston's Quodlibetal questions, the edition of John Peckham's Quodlibetal questions, numerous articles containing briefer editions of lesser figures, and a volume of manuscript descriptions, analyzing manuscripts never before described in the Vatican Library. [End Page 260]What I have mentioned so far would be enough for any one human being within the scope of one lifetime. But God had more in store for Gerry... (shrink)

Tennysonian shadows : 'in the garden at Swainston' -- Fair ships : a Victorian poetic chronotype -- A Laodicean : Hardy and the philosophy of money -- Sensations of earth : Thomas Hardy and Richard Jefferies -- The guilty river : Wilkie Collins's gothic deafness -- Stevenson's The ebb-tide : missionary endeavour in the islands of light -- Dr Doyle's uncanny prognosis : Sherlock Holmes and the final solution.

Thomas Sattig develops a comprehensive framework for doing philosophy of time, and offers an original three-dimensionalist picture of the material world. He brings together a variety of different perspectives, linking our ordinary conception of time with the physicist's conception, and linking metaphysical questions about time with questions in the philosophy of language.

Thomas Sattig develops a novel philosophical picture of ordinary objects such as persons, tables, and trees. He carves a middle way between classical mereology and Aristotelian hylomorphism, and argues that objects lead double lives. They are compounds of matter and form, and each object's matter and form have different qualitative profiles.

When do people say that they are moved, and does this experience constitute a unique emotion? We review theory and empirical research on being moved across psychology and philosophy. We examine feeling labels, elicitors, valence, bodily sensations, and motivations. We find that the English lexeme being moved typically (but not always) refers to a distinct and potent emotion that results in social bonding; often includes tears, piloerection, chills, or a warm feeling in the chest; and is often described as pleasurable, (...) though sometimes as a mixed emotion. While we conclude that it is a distinct emotion, we also recommend studying it in a more comprehensive emotion framework, instead of using the ambiguous vernacular term being moved as a scientific term. (shrink)

Thomas Wheatland examines the influence of the Frankfurt School, or Horkheimer Circle, and how they influenced American social thought and postwar German sociology.

Thomas Alexander shows that the primary, guiding concern of Dewey's philosophy is his theory of aesthetic experience.

A recent issue of Topics in Cognitive Science featured 11 thoughtful commentaries responding to our article “What happened to cognitive science?” (Núñez et al., 2019). Here, we identify several themes that arose in those commentaries and respond to each. Crucial to understanding our original article is the fundamental distinction between multidisciplinary and interdisciplinary endeavors: Cognitive science began (and has stayed) as multidisciplinary but has failed to move on to form a cohesive interdisciplinary field. We clarify and elaborate our original argument (...) and reiterate the importance of a data‐driven evaluation of the current status of the field, which exhibits a marked disciplinary imbalance, a lack of a coherent conceptual core, and a striking absence of a consistent curriculum in the institutions that grant degrees in this domain. Half a century after the creation of cognitive science, it may now be a good time to revisit goals and visions for how to best approach the ever‐fascinating scientific study of the mind(s). (shrink)

As a contribution to the continuing debate about tax practitioner ethics, this paper explores the main streams of Western ethical thought that are relevant to tax practitioners’ work, most typically deontology and consequentialism. It then goes on to consider the impact of such ethical influences on the professional ethical codes of conduct that govern tax practitioners’ work, and attempts to unravel the complex work and ethical environment of the practice of tax in terms of tax compliance and tax avoidance. The (...) paper then examines the prior studies on tax practitioners and ethics and the type of dilemmas that practitioners face in the context of their work. The paper proceeds to examine empirically the extent to which tax practitioners take a consequentialist versus a deontological approach in their reasoning about moral dilemmas. This is carried out by an innovative use of the Defining Issues Test. (shrink)

Thomas Williams presents the most extensive collection of John Duns Scotus's work on ethics and moral psychology available in English. This accessible and philosophically informed translation includes extended discussions on divine and human freedom, the moral attributes of God, and the relationship between will and intellect.

This paper considers Aquinas's accounts of the end of human action and the structure of human action, examines the debate between intellectualist and voluntarist interpretations of Aquinas, and corrects mistaken accounts of Aquinas's views on freedom, necessitation, and causation.

The 1957 Presidential address of Fr. Klubertanz pleads for greater study of Thomist ethics, especially in view of its recent criticism by Leclerc and Niebuhr, which is expounded and tentatively evaluated. Père Eschmann portrays St. Thomas’s approach to moral philosophy as balancing human autonomy with objective order. Fr. Doyle analyses the current problem of subalternating ethics to theology. Miss Salmon investigates the relationship of moral truth to modern epistemology, while Dr. Riedl further analyses ethics as a practical science (...) in the historical light of Aristotle and St. Thomas. (shrink)

Back to Kant is a study of the rise of the neo-Kantian movement from its origins in the 1850s to its academic preeminence in the years before World War I. Thomas E. Willey describes early neo-Kantianism as a reaction of scientists and scientific philosophers against both the then discredited Hegelianism and Naturphilosophie of the preceding era and the simplistic and deterministic scientific materialism of the 1850s. "Back to Kant" was the slogan of a revolt against theories of knowledge which (...) seemed inadequate to recent discoveries in thermodynamics, physiology, optics and other fields. Because Immanuel Kant was the philosopher who placed Newtonian physics on new epistemological foundations and demonstrated the possibility of universal scientific truth, he was the right thinker for a generation of scholars living through a new scientific revolution in Germany and dissatisfied with both speculative idealism and crude materialism. The second wave of neo-Kantians continued to discuss problems of scientific epistemology in the 1880s and after, but they also showed a keen interest in political and social matters, attempting to bridge liberalism and socialism with Kantian ethics. Neo-Kantians had to face questions of socialism, the place of the working class in society, the phenomenon of social welfare, the challenge of political democracy. Willey uses the biographical approach to develop the relationship between unity and diversity in the movement, and to underscore the importance of personality in history. While individual dissertations and monographs have been written on various thinkers and schools within neo-Kantianism, this is the first wide-ranging history of the entire phenomenon. Willey observes that the movement did succeed in reasserting ethical values and in separating humanistic studies from the methods of physical science. He also discusses the possibility that a wider acceptance of neo-Kantian ideals among bourgeois intellectuals and socialist leaders might have reduced class antagonisms and sustained a stronger feeling of community between Germany and the West. (shrink)

Ontology is one strategy for promoting interoperability of heterogeneous data through consistent tagging. An ontology is a controlled structured vocabulary consisting of general terms (such as “cell” or “image” or “tissue” or “microscope”) that form the basis for such tagging. These terms are designed to represent the types of entities in the domain of reality that the ontology has been devised to capture; the terms are provided with logical defi nitions thereby also supporting reasoning over the tagged data. Aim: This (...) paper provides a survey of the biomedical imaging ontologies that have been developed thus far. It outlines the challenges, particularly faced by ontologies in the fields of histopathological imaging and image analysis, and suggests a strategy for addressing these challenges in the example domain of quantitative histopathology imaging. The ultimate goal is to support the multiscale understanding of disease that comes from using interoperable ontologies to integrate imaging data with clinical and genomics data. (shrink)