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This article critically reviews what is known about the ethical status of psychologists’ putative involvement with enhanced interrogations and torture (EITs). We examine three major normative ethical accounts (utilitarian, deontic, and virtue ethics) of EITs and conclude, contra the American Psychological Association, that reasonable arguments can be made that in certain cases the use of EITs is ethical and even, in certain circumstances, morally obligatory. We suggest that this moral question is complex as it has competing moral values involved, that (...) is, the humane treatment of detainee competes with the ethical value/duty/virtue of protecting innocent third parties. We also suggest that there is an ethical duty to minimize harm by making only judicious and morally responsible allegations against the psychologists alleged to be involved in EITs. Finally, we make recommendations regarding completing the historical record, improvements in the professional ethics code, and the moral treatment of individuals accused in this controversy. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE HOLINESS OF THE CHURCH IN LUMEN GENTIUM HE NOTION OF the Church as a smner, not often spoken of in Catholic theology of other times, has become quite common in recent years.1 Among the questions of a pastoral and theological nature that have given rise to it, the following may be noted: a) The ecumenical question. Many would wish the Church as such to accuse herself of sin, (...) as a means towards reconciliation. b) The idea borrowed from traditional Protestant theology of a certain compatibility between sin and holiness,2 the simul sanctus et pecca.tor of Luther. c) The notion of evil as a mere deficiency properly belonging to a given stage of development of the Cosmos; such is t:he understanding of Teilhard de Chardin.3 1 The mark of holiness has been applied to the Church more than any of the other three, from the very beginning of Christian times; Baptismal creeds are a clear witness to this. 2 Cf. n. 66 on Kiing. 3 "What is the inevitable complement of anything which results from such a process (an evolutive one) but having to pay the price of some losses? Lack of harmony and physical decomposition in the Pre-Vivant, suffering in the Vivant, sin in the dominion of Freedom..." (Comment je crois) ; "We must say that God, in spite of his power, cannot unite any creature to himself without necessarily entering into battle with Evil, because Evil appears inevitably with the first atom of being which creation 'releases' into existence. Creation and sinlessness are terms as much at loggerheads with divine Power and Wisdom as creature with unicity" (Notes sur les modes de l'ac-tion divine dans l'Universe-yr. 1920). Undoubtedly, sin in its effects is a lack of what man (and creation dependent on him) should have, but the point that Teilhard misses is that the 'deficiency' due to sin (unlike other imperfections found in creation) is due to the responsible action of human beings, and has no inevitability about it. 673 674 PAUL o'cALLAGHAN d) An increased awareness of the social dimension of sm. Undoubtedly sin has numerous (though divisive) social efects.4 But it would be incorrect to affirm that sin is an entirely social phenomenon.5 An application of such a notion to the Church would be an easy next stage. e) A certain undoing of the constrast between the ' Kingdom of God' and the 'world ',6 to the detriment, let it be said, both of the eternity and definitiveness of the former, and the progressive sanctification of the latter. The Church then, not belonging so intimately to the All-Holy, may be more easily looked upon as a sinner. f) Another factor has been the positive humanizing em4 In the Apostolic Exhortation Reeonciliatio et Paenitentia (English translation ; London: CTS, 1984) where Pope John Paul II ga.thers together the findings of the 1983 Synod of Bishops, many acceptable ways of understanding ' social sin' are explained: as mystically ' dragging down ' the whole world; in the sense that it goes in the detriment of our neighbour; in the relationships between various human communities (n.16: p. 51-54). 5 For example, the following words of G. Gutierrez: "No se trata, en la perspectiva liberadora, de! pecado como realidad individual, privada e intimista, afirmada justo lo necesario para necesitar una redenci6n 'espiritual ', que no cuestiona el orclen en que vivimos. Se trata del pecado como un hecho social, hist6rico... El pecatlo se da en estructures opresoras en la explotaci6n del hombre por el hombre, en la dominaci6n y esclavitud de los pueblos, razas y clases sociales. El pecado surge, entonces, como la alienaci6n fundamental, como la rniz de una situaci6n de injusticia y explotaci6n" Teofogia de la liberaci6n (Salamana: Sigueme, 1972), p. 236-237. And in a more recent work of his: " pecar es optar por la opresi6n y contra la liberaci6n " La fuerza hist6rioa de los pobres, (Lima, 1979) p. 19. As J. M. IbaiiezLanglois points out, this statement would be fine if it were to say 'to opt for oppression and against liberation is sinful', that is one more among many possible sins: Teologia de la liberacion... (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE DOMINICAN SCHOOL OF SALAMANCA AND THE SPANISH CONQUEST OF AMERICA: SOME BIBLIOGRAPHICAL NOTES THOMAS F. O'MEARA. O.P. University of Notre Dame Notre Dame, Indiana SALAMANCA, northwest of Madrid and Avila and not far from Spain's border with Portugal, preserves the atmosphere of a medieval, Renaissance, and Baroque university even as it develops the schools and clinics of a contemporary center of studies. There are associations with Teresa of (...) Avila, who spent the night there just after her reform was approved by Rome, with the young Cervantes, with Luis de Leon and Ignatius Loyola, and with John of the Cross, who was a student there. A bridge from the time of Trajan spans the river Tormes, and the Romanesque cathedral still reserves a chapel for the Mozarabic rite. The University of Salamanca The city brings to mind sixteenth century Dominicans like Francisco de Vitoria, often called the founder of international law, and Domingo Bafiez, confessor to Teresa of Avila. The Order of Friars Preachers, however, came to Salamanca in 1222 at the same time that Dominic's missions were taking root in·Paris and Bologna; the friars founded a priory and soon a school under the patronage of St. Stephen (San Esteban). The " Dominican School of Salamanca " means formally the line of great theologians reaching from Diego de Deza at the end of the fifteenth century to Tomas de Lemos, a main protagonist in Rome in 1607 in the controversy over grace entitled De Auxiliis. Today, after seven and a half centuries of existence, the Salamancan SSS 556 THOMAS F. o'MEARA, O.P. Dominicans remain a vital community, active m teaching, research and publishing. My attention was directed to the Dominicans at Salamanca by two volumes of essays reporting on congresses concerning the "Dominicans and the Discovery of the New World." My interest was not church history but the history of theologies of how grace might exist outside of explicit faith and sacramental baptism. The following report is a bibliographical survey of recent research on a theological era and school. Focusing on the thought of the theologians stimulated by the experiences of the missionaries in the Indies, it treats the Dominicans during the first decades after the voyages of Columbus. In the 1480s, as it entered its golden age, the University of Salamanca had a hundred professors and almost 7000 students. University records begin late, but they show that in 1546/47, one hundred thirty-four Dominicans were studying at the university, and in 1598/99, eighty. J. L. Espinel has written. a historical guide to the Dominican buildings and institutions.1 The great period of the Dominican school at the University began with Diego de Deza ( 1480-1486), professor and archbishop of Seville, and Matias de Paz (1518-1519), a professor of Scripture. Francisco de Vitoria (1526-1546) and Domingo de Soto (15321549 ) were its most gifted thinkers, but the school's achievements continued with Melchior Cano (1546-1552), Juan de la Pefia (1561-1565) and Domingo Banez (1581-1604). These t San Esteban de Salamanca, Historia y Gufa, Siglos, XIII-XX (Salamanca: Editorial San Esteban, 1978); see also R. Hernandez, "Convento y estudio de San Esteban," La Universidad de Salamanca (Salamanca: Universidad, 1989), pp. 369ff.; A. Martin Melquiades, "La Escuela de teologia de Salamanca," Atti del Congresso internazionale, Tommaso d'Aquino nel suo settimo centenario, Tommaso d'Aquino nella storia del pensiero, 1 :2 (Naples: Edizione Domenicane Italiane, 1975), pp. 242ff. A Salamancan Dominican of the 1930s, Vicente Beltran de Heredia, pioneered research in the history of the university and in the writings of the Dominican speculative masters. His writings can be found in past issues of Ciencia Tomista (CT), and some of his books and several recent collections of his most important essays are available from Editorial San Esteban. Similarly initial research in the United States can be found in the writings of Lewis Hanke. SALAMANCA AND THE SPANISH CONQUEST 557 are joined by lesser figures like Pedro de Sotomayor (15601564 ), Mancia de Corpus Christi (1564-1576), and Bartolome de Medina (1576-1581). The occupants of the chair in theology of the liturgical hour of prime from Vitoria in 1526 to Bafiez's... (shrink)

Are new democracies with divided government and volatile parties politically ill fated? The literature suggests so, but cases of emergent democracies such as Taiwan and Brazil that face both conditions defy the prediction. This paper explains why: party volatility follows from pursuing distinct executive and legislature agendas under divided government; the political ambition that underlies these conditions sustains democratic and even political performance. We evaluate the argument through government spending in Taiwan. The results corroborate our expectations: they show more parties (...) composing the legislature as government spending favors an executive agenda and neglects a legislative welfare-spending agenda. The findings make three contributions to the literature: first, they reveal a political divide between executive and legislature rather than ideological parties to undercut concerns regarding performance. Second, they demonstrate that the strategic use of government spending to institutionalize party development along an executive agenda fuels party fragmentation. Third, they show that legislators split, switch, or create alternative routes to office in reaction to strategic spending to underscore that ambition underlies party volatility and divided government. (shrink)

Towards Justice and Virtue challenges the rivalry between those who advocate only abstract, universal principles of justice and those who commend only the particularities of virtuous lives. Onora O'Neill traces this impasse to defects in underlying conceptions of reasoning about action. She proposes and vindicates a modest account of ethical reasoning and a reasoned way of answering the question 'who counts?', then uses these to construct linked accounts of principles by which we can move towards just institutions and virtuous lives.

James O. Young seeks to explain why we value music so highly. He draws on the latest psychological research to argue that music is expressive of emotion by resembling human expressive behaviour. The representation of emotion in music gives it the capacity to provide psychological insight--and it is this which explains a good deal of its value.

Reconnaissant que la foi en Dieu Créateur est un mystère qui transcende notre pouvoir de compréhension humaine et de mise en concepts, l'auteur met en oeuvre divers modèles théologiques pour jeter quelque lumière sur la richesse de cette croyance. En ce qui concerne le modèle ontologique, il a recours à la théologie de Karl Rahner pour explorer le sens de l'être-créature. De par sa constitution ontologique l'être humain est à la fois différent et dépendant de Dieu en tout acte. Le (...) modèle «fiduciaire» favorisé par les Réformateurs, insiste sur le fait que la foi en Dieu Créateur est réellement un acte de confiance en l'attention que Dieu nous porte. Le modèle eschatologique, proposé par des penseurs tels Moltmann et Pannenberg, met l'accent sur Dieu comme notre futur absolu et l'objet de nos plus profonds désirs. L'article examine également certains modèles écologiques courants ainsi que l'«ecoféminisme» qui soulignent le besoin d'une intendance de la création plutôt que d'une domination. Un modèle de domination conduit à la violation de la terre comme à l'exploitation de la femme. L'article se préoccupe principalement de montrer que la foi en Dieu Créateur dans le Nouveau Testament est toujours liée au Christ comme Nouvelle Création. L'intention divine en créant était de conduire les créatures à partager la filiation du Christ. Les créatures deviennent imago Dei en vivant la relation filiale du Christ vis-à-vis du Père. Ignace de. (shrink)

This paper rejoins the debate surrounding Thomas Tymockzko’s paper on the surveyability of proof, first published in the Journal of Philosophy, and makes the claim that by attending to certain broad features of modern conceptions of proof we may understand ways in which the debate surrounding the surveyability of proof has heretofore remained unduly circumscribed. Motivated by these historical reflections, I suggest a distinction between local and global surveyability which I believe has the promise to open up significant new advances (...) in the philosophy of mathematics. (shrink)

Almost all of us would agree that the experience of art is deeply rewarding. Why this is the case remains a puzzle; nor does it explain why many of us find works of art much more important than other sources of pleasure. Art and Knowledge argues that the experience of art is so rewarding because it can be an important source of knowledge about ourselves and our relation to each other and to the world. The view that art is a (...) source of knowledge can be traced as far back as Aristotle and Horace. Artists as various as Tasso, Sidney, Henry James and Mendelssohn have believed that art contributes to knowledge. As attractive as this view may be, it has never been satisfactorily defended, either by artists or philosophers. Art and Knowledge reflects on the essence of art and argues that it ought to provide insight as well as pleasure. It argues that all the arts, including music, are importantly representational. This kind of representation is fundamentally different from that found in the sciences, but it can provide insights as important and profound as available from the sciences. Once we recognise that works of art can contribute to knowledge we can avoid thorough relativism about aesthetic value and we can be in a position to evaluate the avant-garde art of the past 100 years. Art and Knowledge is an exceptionally clear and interesting, as well as controversial, exploration of what art is and why it is valuable. It will be of interest to all philosophers of art, artists and art critics. (shrink)

The concept of an appearance is bona fide and rule‐governed. It is such that appearances can be shared, which suggests that a visual appearance is a complex universal, compounded out of colour and spatial appearance. The only appearance material objects have is their look, because uniquely in the case of sight when the Attention lands upon its colour it lands upon the object, and it lands upon the object through landing upon its secondary quality. We experience the visual appearance when (...) we perceive the bearer to be endowed with those visible qualities that visually individuate it for us. Now the primary appearance in Physical Reality is the look of a material object, a ‘look in the round’, upon which aspect‐appearance is dependent. The relation between the two is charted, together with the vital role of the understanding in experiencing ‘looks in the round’, an experience that depends upon knowledge of the objective physical situation in which it occurs. Finally, the criteria of visibility are spelt out. (shrink)

Rationality of state is essential to consciousness, and depends both on self‐knowledge and on mental activeness—and above all upon the mental activity of thinking. What contribution does the overall activeness of the stream of consciousness make to the obtaining of consciousness? It firstly contributes to the epistemological and perceptual function, through ordering perceptual process. But it secondly conditions the intelligibility of the stream of consciousness of the conscious. The least apparently active experiences of the conscious, such as daydreaming, are shown (...) to be intentionally active, along with the others. This activeness makes possible rationality and explanatorial pellucidity in the development of that ‘stream’, which would otherwise be absent, because of the close link between activeness and rationality. This internal intelligibility has epistemological repercussions, for it is a necessary condition for making sense of the outer phenomenal world. (shrink)

The stream of consciousness of the waking conscious manifests both meaningfulness and interiority as the dream does not. The variety of meaning involved is spelt out. It emerges that it is a derivative of the overall mental activeness of consciousness together with the fact that the activeness pre‐eminently includes the thinking process. This is the one active experiential line that carries its own rationale, for thinking is a mental willing, which par excellence knows where it is going, indeed is the (...) meaning‐giver par excellence in the mind. The nature of thinking is investigated, including the rationale of its close link with the use of language. Thinking is an active process of engendering phenomena in one's understanding, whose object is a changing entity expressed in the symbolism that encapsulates thought. It lies at the heart of consciousness, being the custodial agency responsible for the continuing state of rationality necessary for the state, and is coincident with the interiority of that state. (shrink)

Proprioception is true perceiving. It and touch form a closely linked mutually dependent yet diverse pair. The puzzle whereby the demands upon the Attention of proprioception are no distraction in instrumental action is resoluble through the fact that the internal active content within an instrumental deed is a harmonious hierarchy. The ‘long‐term body image’ is a causally posited something whose content encompasses body shape, which is a necessary but insufficient condition of proprioception of body shape and posture. It is distinct (...) from the ‘short‐term body image’, which designates the internal content of the proprioceptive perception of the body at any moment. The main philosophical problem consists in assembling a bona fide veridical concept of the long‐term image. Reasons for positing it begin with the common content in the short‐term images over lengthy periods. But they must be supplemented by the fact that bodily sensations do not represent body shape, being already dependent on body‐awareness for both individuation and position. Only through hypothesizing a long‐term image can one make sense of proprioception. Reasons are given for believing the body image is a dispositional psychological phenomenon, it is one and the same when explaining proprioception and sensation‐location, it is an empirical postulate, and even though it falls short of being an a priori necessity, it is as deeply embedded in animal existence as proprioception. (shrink)

What is implicit in a typically human perception of a material object? First, perceivability is a contingent property of its bearer, relative to perceiver and conditions. Typically, human perception is special in involving the use of concepts and an awareness of object‐structures. When we visually recognize a material object, an almost limitless array of properties and procedures are by implication condensed into an instant: one entertains multiple beliefs, and posits at a distance, multiple properties. Then the experiential integration of the (...) almost limitless visual evidence of a material object is dubbed ‘constituting the material object out of experience’. Central concepts in doing so are those of side, outside, surface, interior, and part. The most important of these experiential syntheses is the spatial, whose unit is the 3D‐seeing of object‐sides, a concept that depends upon those of 2D/3D and 2D/2D seeing. Two vitally important elements in this procedure are, first, the work of the understanding, second, an awareness of the objective physical situation of perceiver and object. (shrink)

Self‐awareness—knowledge of self and of one's mental states—is of central importance in ensuring the properties constitutive of consciousness in rational beings. A modified Cartesian thesis is defended: that a well‐formed state of self‐conscious wakefulness is such that the present contents of that mind must be insightfully given to its owner. This is demonstrated through investigating four different states in which insight is diminished and consciousness absent or impaired: sleep, trance, intoxication, and psychosis. These states are analytically explored, and the thesis (...) proven in each case. It emerges that the very items that constitute consciousness in unthinking animals, do the same in thinking animals, only in a more developed form. The differentia of the state of self‐conscious wakefulness is analysed into the co‐presence of a syndrome of mutually necessitating properties : self‐knowledge, rationality, freedom, thinking, etc. When this syndrome is conjoined with the availability of the perceptual attention, together with experience, the state is fully constituted. This is the answer to the fundamental question: what is consciousness? (shrink)

Secondary qualities are essential to sight, hearing, smell, and taste, and correspond to the sensations definitive of each sense. They are relative, first to which beings they appear to, secondly to the conditions under which they do so. Dispositionist analyses are examined, along with materialist, and rejected: the former because colour is predicable of after‐images, the latter because a disjunct of material properties in principle ‘found’ any secondary quality. While attributions to physical objects are relative, attribution to sensations are absolute: (...) sensations of red are absolutely, intrinsically, essentially red. ‘Red’ names the look predicable necessarily of the sensation of red and contingently and derivatively of much else. What is of central importance to the secondary quality, indeed the rationale behind the very concept, is that it is the only psychological phenomenon that can be an immediate material or external object of noticing. From this unique property, compounded with the psycho‐physical nomic situation governing its objectification, flows the special utility of the secondary quality. Namely, to take its place as material object for the Attention in an experience in which it simultaneously qualifies a whole string of causally interrelated items: sensation, light, surface, side, and object. (shrink)