Primate research suggests that affiliation is a highly complex construct. Studies of primate affiliation demonstrate the need to distinguish between various affiliative behaviors, consider relationships as emergent properties of these behaviors, define affiliation in the context of general environmental responsiveness, and address developmental changes in affiliation across the lifespan.

This essay, written by a biologist, a microbial ecologist, a biological anthropologist, and an anthropologist‐historian, examines tensions and translations in microbiome research on animals in the laboratory and field. The authors trace how research questions and findings in the laboratory are extrapolated into the field and vice versa, and the shifting evidentiary standards that these research settings require. Showing how complexities of microbiomes challenge traditional standards of causation, the authors contend that these challenges require new approaches to inferences used in (...) ecology, anthropology, and history. As social scientists incorporate investigations of microbial life into their human studies, microbiome researchers venture into field settings to develop mechanistic understandings about the functions of complex microbial communities. These efforts generate new possibilities for cross‐fertilizations and inference frameworks to interpret microbiome findings. Microbiome research should integrate multiple scales, levels of variability, and other disciplinary approaches to tackle questions spanning conditions from the laboratory to the field. (shrink)

The progression of research and scholarly inquiry does not occur in isolation and is wholly dependent on accurate reporting of methods and results, and successful replication of prior work. Without mechanisms to correct the literature, much time and money is wasted on research based on a crumbling foundation. These guidelines serve to outline the respective responsibilities of researchers, institutions, agencies, and publishers or editors in maintaining the integrity of the research record. Delineating these complementary roles and proposing solutions for common (...) barriers provide a foundation for best practices. (shrink)

Healthcare professionals often face ethical conflicts and challenges related to decision-making that have necessitated consideration of the use of conscientious objection (CO). No current guidelines exist within Spain’s healthcare system regarding acceptable rationales for CO, the appropriate application of CO, or practical means to support healthcare professionals who wish to become conscientious objectors. As such, a procedural framework is needed that not only assures the appropriate use of CO by healthcare professionals but also demonstrates its ethical validity, legislative compliance through (...) protection of moral freedoms and patients’ rights to receive health care. Our proposal consists of prerequisites of eligibility for CO (individual reference, specific clinical context, ethical justification, assurance of non-discrimination, professional consistency, attitude of mutual respect, assurance of patient rights and safety) and a procedural process (notification and preparation, documentation and confidentiality, evaluation of prerequisites, non-abandonment, transparency, allowance for unforeseen objection, compensatory responsibilities, access to guidance and/or consultative advice, and organizational guarantee of professional substitution). We illustrate the real-world utility of the proposed framework through a case discussion in which our guidelines are applied. (shrink)

This chapter examines ethnic differences in responses to alcohol. Specifically, it discusses the subjective effects of alcohol on Asians, Native Americans, and Jews. Recent studies have shown that genetic variations in the enzymes that metabolize alcohol lead to individual differences in the subjective effects of alcohol, typically in the form of increased sensitivity to its effects. It is also recognized that these gene variations are associated with lower rates of alcohol consumption and alcohol use disorders, and possibly other substance use (...) and substance use disorders. Causes of decreased intensity or more pleasurable effects associated with alcohol or other drug use in ethnic groups, whether such variations exist, and to what extent they are genetically and environmentally influenced, remain currently unanswered questions. (shrink)

Theoretical substantiations and practical recommendations on media educational contain against gender stereotypes in the Ukrainian mass media are given in the work. Attention is paid to the pathogenic factor of the use of gender-sensitive content. The work is based on propedeutic theoretic studies of cultural and psychosocial background of Ukraine. We also used a content analysis of news and advertising materials of heterogenic media; sociologic methods ; modelling of educational situations and forecasting of expected results. That was an end-to-end method (...) of generalization that covered theoretical and practical stages of the study. It is proved that despite the weakening of gender divisions in the socio-cultural sphere in the world, in developing countries gender stereotypes remain a powerful tool for affective approach of media and advertising to the consumer. Author's ways to increase the level of media literacy and critical thinking with the help of gender-sensitive experiments, mini-projects, filling the media space with "mirror" about sexist content and creating a personal media field are proposed. (shrink)

For $X \subseteq \omega$ , let $\lbrack X \rbrack^n$ denote the class of all n-element subsets of X. An infinite set $A \subseteq \omega$ is called n-r-cohesive if for each computable function $f: \lbrack \omega \rbrack^n \rightarrow \lbrace 0, 1 \rbrace$ there is a finite set F such that f is constant on $\lbrack A - F \rbrack^n$ . We show that for each n ≥ 2 there is no $\prod_n^0$ set $A \subseteq \omega$ which is n-r-cohesive. For n = (...) 2 this refutes a result previously claimed by the authors, and for n ≥ 3 it answers a question raised by the authors. (shrink)

We study some generalized notions of cohesiveness which arise naturally in connection with effective versions of Ramsey's Theorem. An infinite set A of natural numbers is n-cohesive (respectively, n-r-cohesive) if A is almost homogeneous for every computably enumerable (respectively, computable) 2-coloring of the n-element sets of natural numbers. (Thus the 1-cohesive and 1-r-cohesive sets coincide with the cohesive and r-cohesive sets, respectively.) We consider the degrees of unsolvability and arithmetical definability levels of n-cohesive and n-r-cohesive sets. For example, we show (...) that for all n ≥ 2, there exists a Δ 0 n+1 n-cohesive set. We improve this result for n = 2 by showing that there is a Π 0 2 2-cohesive set. We show that the n-cohesive and n-r-cohesive degrees together form a linear, non-collapsing hierarchy of degrees for n ≥ 2. In addition, for n ≥ 2 we characterize the jumps of n-cohesive degrees as exactly the degrees ≥ 0 (n+1) and also characterize the jumps of the n-r-cohesive degrees. (shrink)

Rābi‘a was a Muslim saint and Sufi mystic. Her contemporaries also considered her a teacher of character. There are strong elements of a Philosophy of Religion in her collection of poems which is one of the earliest to set forth a doctrine of Divine Love. The concepts that she propounds include a daring taxonomy of love and the notion that self-effacement does not erase one’s gender. She thus emphasized that women’s piety is superior to men’s (which suggests a feminist consciousness). (...) Her poems reveal a refined mastery of Arab meters and an intricate reflection on Arabic letters and language. Her writing is part of early Sufi philosophy and has inspired Muslim mystics for centuries, among them luminaries al-Ghazzālī (d. 1111) and Farīd al-Dīn al-‘Aṭṭār (d. 1221). Some of her verses are present in all genres of Arab songs to this day. (shrink)

The paper presents some pages of history of the First Ukrainian Theater of The Donbas - The All-Donbas State Ukrainian Drama Theater "Donderzhdrama". It covers its setting-up and operation milestones from the foundation in 1928 to 1935 when the Theater ceased to exist while merging with Artem Ukrainian Mobile Theater, based in Artemivsk. The author draws a conclusion that Donderzhdrama is the first independent Ukrainian theater in the Donbas rather than a branch of Franko Theater. From its foundation in 1928 (...) the Theater was based in the city of Stalino, having no permanent premises. It also faced such great problems as lack of funds and a clean-cut repertory plan as well as actors' turnover. Recollections about the operation in Stalino date back to only 1928 and 1929. In 1930-1934 the Theater performed outside Stalino, touring cities of the region and Ukraine. It is acknowledged that there are no archive documents regarding the setting up of Donderzhdrama as the first Ukrainian stationary theater of the Donbas. The Donderzhdrama staff comprised such actors as P. Poliova, R. Raisova, P. Shenchenko, L. Usatenko, D.I. Zhukov, Y. Khutorna, D. Gaidamaka, I. Avdienko, N. Reiska, Y. Shostakivska, O. Gorska, L. Zadniprovskyi, N. Bilodidova, stage directors Tetentiev, D. Shkliarskyi, Y. Shneiderman et al. In 1928 Donderzhdrama was headed by Stage Director D.I. Shkliarskyi. In 1931 Maria Adamska, a future Distinguished Artist of Ukraine, who was 15 at the time, embarked upon her creative career at the Theater. The Theater repertory included such plays as I. Mykytenko's "Personnel", Kirshon's "Humming Rails", Dniprovskyi's "Apple Captivity", Kulish's "Myna Mazalo", "First Horse Army", "Mine "Maria", "Street of My Joy", "Squadron Ruin", "My Friend" and others. (shrink)

Journal Name: The Law & Ethics of Human Rights Issue: Ahead of print.

The consistency strength of the ∑2 priority method is I∑2, yet classical theorems proven by this method have been proved from I∑1. Is there a statement about the structure of the r.e. degrees that can be proved using a ∑2 argument and cannot be proved from I∑1?We rule out statements in the language of partial orderings of the form …[], where is quantifier-free, by showing that the following can be proved in I∑1.If P is any recursive partial ordering with a (...) maximal point d, and a is any nonrecursive incomplete r.e. degree, then P can be embedded into the r.e. degrees by an embedding sending d to a. (shrink)

KANT IS, TO BORROW ONE OF HIS OWN METAPHORS, the keystone of the modern defense of religion. This defense turns on the contention that religion is not to be understood in terms of its own metaphysical claims--the most notable being that God exists--for this claim, as well as the obvious counterclaim, cannot be demonstrated. The existence of God is an antinomy--a claim that theoretical reason can neither prove nor disprove. Religion, however, can be, indeed must be defended, because of the (...) claims that a completely dispassionate, even irreligious, reason must make consequent to an analysis of morality. If we understand the nature of duty, conscience, and the moral law, and the end or good to which the moral law obligates us, we will conclude, Kant argues, that we must accept the existence of God as a postulate of practical reason. Kant's defense of religion rests on a strategy that aims to prove the limits of theoretical reason and the necessity of assuming the primacy of practical reason. (shrink)

Religion and spirituality (R/S) serve as coping mechanisms for circumstances that threaten people’s psychological well-being. However, using R/S inappropriately to deal with difficulties and problems in daily life may include the practice of Spiritual Bypass (SB). SB refers to avoiding addressing emotional problems and trauma, rather than healing and learning from them. On the other hand, coping strategies may be determined by the cultural context. This study aims to describe the presence of SB in individuals who may have experienced stressful (...) situations and to understand the influence of culture on SB by comparing SB in two culturally different groups. The sample consists of a total of 435 people, 262 of Honduran nationality and 173 of Spanish nationality. Both groups are approximately equivalent in age and gender. The degree of SB, stressful events, perception of social support and spiritual well-being are examined, respectively, through the Spiritual Bypass Scale, and specific items and subscales from the Social Readjustment Rating Scale, Multidimensional Scale of Perceived Social Support, and the Functional Assessment of Chronic Illness Therapy - Spiritual Wellbeing. The results showed a higher spiritual well-being and use of SB in the Honduran sample as compared to the Spanish sample, but similar social support and stressful events. Furthermore, some of the factors predicting SB were different between the two samples. While age and a greater number of R/S practices were important in both samples, for the Honduran sample the variables that best explained SB were being a Christian, having greater social support, fewer stressful events, and greater attendance at church or temple. For the Spanish sample, however, the variable that best explained SB was studying R/S texts. Therefore, SB must be understood within the culture in which it develops, since in different cultural contexts it appears to relate to differing factors. Thus, SB becomes a possible functional or dysfunctional coping strategy depending on the social context. (shrink)

Chinese and Graeco-Roman ethics influence modern philosophy, yet it is unclear how to compare them. Clustered around the concepts of life and the good life, this volume offers a comparative analysis of the core concepts of both traditions: human nature, virtue, happiness, pleasure, the concept of mind, knowledge, filial piety and deliberation. It is thus an essential contribution to comparative ethics as regards both content and method.

We examined Confucian moral philosophy, primarily the Analects, to determine how Confucian ethics could help managers regulate their own behavior (self-regulation) to maintain an ethical standard of practice. We found that some Confucian virtues relevant to self-regulation are common to Western concepts of management ethics such as benevolence, righteousness, wisdom, and trustworthiness. Some are relatively unique, such as ritual propriety and filial piety. We identify seven Confucian principles and discuss how they apply to achieving ethical self-regulation in management. In addition, (...) we examined some of the unique Confucian practices to achieve self-regulation including ritual and music. We balanced the framework by exploring the potential problems in applying Confucian principles to develop ethical self-regulation including whistle blowing. Confucian moral philosophy offers an indigenous Chinese theoretical framework for developing ethical self-regulation in managers. This is relevant for managers and those who relate to managers in Confucian-oriented societies, such as China, Korea, Japan, and Singapore. We recommend further research to examine if the application of the Confucian practices outlined here actually work in regulating the ethical behavior of managers in modern organizations. (shrink)

Familialism is a significant mindset within Singaporean culture. Its effects through the practice of familial determination and filial piety, which calls for a family centric approach to care determination over and above individual autonomy, affect many elements of local care provision. However, given the complex psychosocial, political and cultural elements involved, the applicability and viability of this model as well as that of a physician-led practice is increasingly open to conjecture. This article will investigate some of these concerns before proffering (...) a decision-making process based upon a multidisciplinary team approach. It will be shown that such a multidimensional and multiprofessional approach is more in keeping with the inclusive and patient-centred ethos of palliative care than prevailing practices. It will be shown that such an approach will also be better placed to deliver holistic, coherent and sensitive end-of-life care that palliative care espouses. (shrink)

Self-abandonment and self-denial are, respectively, Catholic and hyper-Calvinist analogues of each other. Roughly, each requires the surrendering of a person to God's will and providence through faith, hope, and love. Should the self-abandoning/self-denying individual accept his or her own damnation if that be God's will? This article, which is virtually alone in discussing the Catholic and Reformed Protestant traditions together, answers "No." The unqualified self-abandonment present in quietism and the radical self-denial of Samuel Hopkins are perverse and irrational responses to (...) the prospect of hell because they run counter to the Christian's deepest need to spend eternity with God. However, a qualified self-abandonment is intellectually defensible and offers a viable Christian piety. (shrink)

Environmentalism is usually thought to be a liberal political position, but the two primary schools of thought within the conservative intellectual movement support environmentalism as well. The free market perspective has received considerable attention for its potential contributions to environmental protection, but the traditionalist perspective has not. In this essay, I consider several important principles of traditionalist conservatism. The traditionalists are not materialists and are highly critical of our consumer culture. They reject ideology and stress piety toward nature, the intergenerational (...) character of society, and prudence in political and social action. These basic principles are a solid foundation for environmentalism. (shrink)

Environmentalism is usually thought to be a liberal political position, but the two primary schools of thought within the conservative intellectual movement support environmentalism as well. The free market perspective has received considerable attention for its potential contributions to environmental protection, but the traditionalist perspective has not. In this essay, I consider several important principles of traditionalist conservatism. The traditionalists are not materialists and are highly critical of our consumer culture. They reject ideology and stress piety toward nature, the intergenerational (...) character of society, and prudence in political and social action. These basic principles are a solid foundation for environmentalism. (shrink)

A response to Michael Moxter's account of the need for 'religious feeling' for social order, suggesting that togetherness is currently promoted in overtly non-religious ways, and that true piety may often be at odds with social - and especially with state - order.

In this paper, I examine Plato’s Euthyphro phenomenologically, reading the dialogue as manifesting the posture and activity of gratitude as an essential moment of piety. This phenomenon of gratitude appears directly through Euthyphro’s own remarks and indirectly through Socrates’s interaction with Euthyphro. Other recent commentators, notably Mark McPherran, David Parry, James Brouwer, and William Mann, have noted the importance of the Euthyphro as a dialogue that offers a great deal to the discussion of piety through the shape of the relationship (...) between Socrates and Euthyphro. In building my argument, I follow Parry’s examination of the notion of therapeia or care in order to mark out my own emphasis on charis or gratitude. And I note that, when gratitude is taken as an important phenomenon in the dialogue, what also appears to the reader is the pious possibility of authentic gift-giving and mutual recognition, something Brouwer, Mann, and McPherran have also noted indirectly. Finally, in addition to its synthesis of previous scholarship around a new theme, this paper applies to the dialogue the arguments of Melanie Klein’s “Envy and Gratitude,” Martin Heidegger’s lectures entitled What Is Called Thinking, and Jacques Derrida’s Given Time. (shrink)

The different ways in which the three medieval societies of Byzantium, Latin Christendom, and Islam institutionalized the charitable impulse present in their respective faiths reflected the fundamentally different religious values which motivated these civilizations as well as their different levels of material and intellectual development. All three societies exalted the relief of human suffering, especially the care of the sick, as a religiously sanctioned gesture; and all three invented or adopted institutional means for attaining this pious objective. The various medieval (...) counterparts of the modern “hospital”—the Byzantine nosocomeion or xenodocheion, the European hospitale, and the Islamic maristan—differed significantly, however, with respect to their organization and operation, the clientele which they served, and the ultimate intent of their charitable efforts. Accordingly, a comparison of these social welfare institutions reveals the contrasting ways in which the two Christendoms and Islam defined and applied the ideals of “piety” and “charity” during the middle ages. (shrink)

Whether churches should be demolished, rebuilt, restored or preserved is a contentious issue. Some hold that the needs of a present worshipping community should take precedence over antiquarian or aesthetic interest, others that we owe a debt to the ages. Arguments mirror those between developers and environmentalists. It is argued here that it is not abstract rights that matter, but a sense of history, and of the sacred. Church buildings and landscapes are to be maintained not as museum pieces but (...) as living elements of a humane piety. (shrink)

In this paper, I examine Plato’s Euthyphro phenomenologically, reading the dialogue as manifesting the posture and activity of gratitude as an essential moment of piety. This phenomenon of gratitude appears directly through Euthyphro’s own remarks and indirectly through Socrates’s interaction with Euthyphro. Other recent commentators, notably Mark McPherran, David Parry, James Brouwer, and William Mann, have noted the importance of the Euthyphro as a dialogue that offers a great deal to the discussion of piety through the shape of the relationship (...) between Socrates and Euthyphro. In building my argument, I follow Parry’s examination of the notion of therapeia or care in order to mark out my own emphasis on charis or gratitude. And I note that, when gratitude is taken as an important phenomenon in the dialogue, what also appears to the reader is the pious possibility of authentic gift-giving and mutual recognition, something Brouwer, Mann, and McPherran have also noted indirectly. Finally, in addition to its synthesis of previous scholarship around a new theme, this paper applies to the dialogue the arguments of Melanie Klein’s “Envy and Gratitude,” Martin Heidegger’s lectures entitled What Is Called Thinking, and Jacques Derrida’s Given Time. (shrink)

This paper argues for a reinterpretation of madness and mysticism through an apophatic lens. By using Wouter Kusters' theo-philosophical definition of madness, I argue for a re-evaluation of female mysticism which rethinks ecstatic and ascetic devotion as a form of agency. Focusing on The Book of Margery Kempe, I reconsider theological passion and ground Kempe’s madness within the historical tradition of affective piety, which expresses a desire to join with the humanity of Christ. Within modern readership, there has been an (...) impulse to label Kempe and other mystics with specific psychiatric diagnoses. In resisting this urge, I instead argue for a convergence of madness and mysticism which enables a paradoxical agency through negation of thought and language. This apophatic agency is precisely what imbues female mysticism with the potential for radical, queer social resistance. In extending this discussion to issues of fasting and abstinence, I then consider the role eucharistic devotion plays in enabling women control over the gastronomical and sexual parameters of their bodies. The denial of food and sex becomes integral to Kempe’s mysticism in asserting agency over the psychosexual self. Finally, I end with some reflections on how Kempe’s mysticism might influence contemporary discussions of mental health. (shrink)

A translation of Rahner's Schriften zur Theologie, II, which leaves only Vol. III untranslated; one presumes that it will be forthcoming from Helicon soon. Together with B. J. F. Lonergan, Rahner, of course, bestrides the Catholic theological world like a Colossus, and the more people like Kruger have the courage to tackle his German, the more his stature will increase in this country. There are eleven essays in this volume covering such issues as "Freedom in the Church," "The Dignity and (...) Freedom of Man," "The Lay Apostolate," and "The Resurrection of the Body." The theme of "Personal and Sacramental Piety" is worked out in general and then applied in a striking fashion in the essay "Forgotten Truths Concerning the Sacrament of Penance." While Rahner is undoubtedly a dogmatic theologian, in the technical sense of that adjective, even the philosopher will find plenty to cut his teeth on in these essays. Doubters are invited to digest the chapter, "On the Question of a Formal Existential Ethics."—E. A. R. (shrink)

There are sound scholarly reasons for regarding anything published about or written by Teilhard de Chardin as "hot copy," but in the case of the present volume of letters it appears to be cult interests that are being exploited rather than scholarly interests that are being served. In the first place this translation includes only the second half of the French original, Lettres d'Hastings et de Paris. The French text included all of Teilhard's letters to his parents from 1908 through (...) his induction into the French Army in 1914, not simply the letters between 1912-after Teilhard returned to Paris from his scholasticate at Ore Place to resume his studies in biology and paleontology—and 1914. The publisher has inexcusably failed to note this fact in the proper place, viz., in de Lubac's introduction which was written for all of the letters, not simply for those from 1912 on. In the second place, it is simply not true to say, as the dust cover does, that these letters "provide another and indispensible key to the genesis of his [Teilhard's] thought." These letters bear witness to Teilhard's filial piety and provide, at best, obscure and oblique references to his intellectual growth. The letters are not valueless, but this English edition has been handled irresponsibly from the point of view of amount of material included, emphasis indicated, and price asked.—E. A. R. (shrink)

Socrates, one of the first of the great philosophers, left no written works. What survives of his thought are second-hand descriptions of his teachings and conversations—including, most famously, the accounts of his trial and execution composed by his friend, student, and philosophical successor, Plato. In _Euthyphro_, Socrates examines the concept of piety and displays his propensity for questioning Athenian authorities. Such audacity is not without consequence, and in the _Apology_ we find Socrates defending himself in court against charges of impiety (...) and corruption of the youth. _Crito_ depicts Socrates choosing to accept the resulting death sentence rather than escape Athens and avoid execution. All three dialogues are included here, as is the final scene of _Phaedo_, in which the sentence is carried out. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:THE PROBLEMS OF VIOLENCE AND CONFLICT IN ISLAM Qamar-ul Huda Boston College This paperis aworkin progress and itanalyzes theIslamic reasoning for the use of violence and conflict while also examining the reconciliation of violence in accordance to the Qur'ân and sayings of the Prophet Muhammad (Hadîth). Generally the ethics of violence and the interpretation of its use in the Islamic tradition was historically connected to legalists and theologians who (...) collaborated in devising policies for the imperial state. Their reading of the sources to support violence can be explained in areas of survival, self-defense, and resistance to oppression. Here, violence is explained in terms ofthe needs ofthe state, meaning that what is good for the government is good for the religion of Islam. More modern scholars of Islam are revisiting the problem of violence and the weaknesses ofclassical interpretations, and also examining, in light of the Qur'ân and Hadîths, contemporary issues like rights of the unborn, abortion, individual versus communal self-defense, domestic violence, and unprovoked aggression. The scope ofthis paperis, first, to discuss the ideas ofharmony and divine unity in Islamic theology and also the reasons Ithink they are crucial to any understanding of violence. Second, I proceed to analyze some of the ideas relating to violence "for" and "against" God in the Islamic tradition and how those ideas fit into the larger Islamic theology. Third, I am interested in presenting the specific verses from the Qur'ân, as well as Hadîths or sayings of the Prophet that deal with war, conflict and violence, and demonstrate that their contextuality is crucial. Fourth and last, but not least, I will suggest some new hermeneutics for Qamar-ul Huda81 using all of the above for developing, enriching, and incorporating it into an Islamic liberation theology that is desperately needed in the modern Islamic world. I. Islamic Theology, Muslims, and Divine Unity The beginning of all Islamic thought begins with God, or more specifically, with the testimony of faith or shahadâh,1 the statement that "There is no Godbut God, and the ProphetMuhammad is theMessenger.2" This attestation for Muslims is understood to be a unique certainty upon which all other truths depend and exist. With this as the starting point for Islamic beliefand practices, and indeed for all Islamic theology, the logical question for us here at COV&R is, then, to ask: "What is the Islamic perspective on peace and violence as it is related to God and to the testimony of faith?" Also, along the same line of thinking, one needs to pursue the question: "How does the Islamic faith respond to the problems ofviolence, i.e., destructive behaviorto oneselforto others by persons who thus believe that they are thereby serving and surrendering to God?" The word islam3 stems from the root salâm, "peace." The literal sense ofthe word is to be liberated from something or to gain peace in respect to it. Those who participate in this act of surrendering to the Divine are called Muslims, and through submitting one's will to God's Will, one gains safety from error, deviation, and corruption. One is integrally tied into the Divine Unity and is in harmony with the Divine. With this in the background, alThe shahadâh was established during the early period of the Prophet's missionary work. The belief that "There is no God but God, and the Prophet Muhammad is the final Messenger" was hostile to the religious practices of the Arab Bedouin culture. What distinguished the new Muslim converts was that they publicly affirmed the shahadâh and rejected contemporary cultural and religious norms of idolatry. After each reference of the beloved Prophet Muhammad, it is the custom in islam to recite or write "peace be upon him" (or pbuh). The actual Arabic benediction is sa'ala allahu alayhi wa salâm sometimes written in English as SAWS. For the sake ofnon-repetitiveness and to make it easier for the reader's eyes, this paper will not include that benediction after each reference. I use the word islam with the lower case "i" to indicate the personal piety of surrendering to the divine and the journey of making one... (shrink)

Introduction: the paradox of Socrates, by G. Vlastos.--Our knowledge of Socrates, by A. R. Lacey.--Socrates in the Clouds, by K. J. Dover.--Elenchus, by R. Robinson.--Elenchus: direct and indirect, by R. Robinson.--Socratic definition, by R. Robinson.--Elenctic definitions, by G. Nakhnikian.--Socrates on the definition of piety: Euthyphro 10A-11B, by S. M. Cohen.--Socrates at work on virtue and knowledge in Plato's Laches, by G. Santas.--Virtues in action, by M. F. Burnyeat.--The Socratic denial of Akrasia, by J. J. Walsh.--Plato's Protagoras and explanations of weakness, (...) by G. Santas.--Socrates on disobeying the law, by A. D. Woozley.--Plato's earlier theory of forms, by R. E. Allen.--Selected bibliography (p. 336-339). (shrink)

Vlastos, G. Introduction: the paradox of Socrates.--Lacey, A. R. Our knowledge of Socrates.--Dover, K. J. Socrates in the Clouds.--Robinson, R. Elenchus.--Robinson, R. Elenchus, direct and indirect.--Robinson, R. Socratic definition.--Nakhnikian, G. Elenctic definitions.--Cohen, S. M. Socrates on the definition of piety: Euthyphro 10A-11B.--Santas, G. Socrates at work on virtue and knowledge in Plato's Laches.--Burnyeat, M. F. Virtues in action.--Walsh, J. J. The Socratic denial of Akrasia.--Santas, G. Plato's Protagoras and explanations of weakness.--Woozley, A. D. Socrates on disobeying the law.--Allen, R. E. (...) Plato's earlier theory of forms. (shrink)

What is conscientious objection? -- Should conscientious objectors be accommodated? -- Assessing objectors' beliefs and reasons -- Accommodation and conscientious provision.